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User عبد الفتاح درويش
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Happiness is the feeling of uninterrupted pleasure, if we look at what man does to seek happiness in this life, we find that such things just give temporary pleasure and soon finish, it might get problems after losing it, e.g. the pleasure of money is in getting it but if it is lost by gambling, theft, women, stock markets or any other means we see such people who lose money soon get sick with serious diseases doctors can’t cure and they always suffer this pain all over their lives.
The desire in women either in sex or talking to them is not permanent because man either gives up women as he gets older and weaker or they forsake him because of his old age.
The desire of food and gobbling it can be followed by great pain if man exceeds the limits and it is difficult to digest it, moreover, doctor might prohibit a certain type of food after exceeding the proper bounds, as we see some people are not allowed to eat sugars, others are not allowed to eat meats, others are not allowed to eat fats, …… etc.
The pleasure of position and high rank never continues because any position or high job will for sure either leave man or man leaves it, so if he leaves his job and someone he hates takes it after him, he will suffer sadness and sorrow.
So we see the permanent happiness is only in fearing Allah and obeying him, as it was said: (I don’t see happiness in collecting money, but the pious is the one who is really happy.)
Fearing Allah reassures man’s heart, tranquilizes his soul and makes him confident and satisfied with what Allah granted him in his life, he is also contented with what goes on in his life. He doesn’t feel sorry for anything he misses because he knows that it doesn’t belong to him and he doesn’t get over pleased with what he gets unless he is guided to use it in doing the orders of Allah. He fears that any grant in this life maybe an affliction gets him far away from the right path.
The pious one is happy even if he only has enough food for one day and he is contented with Allah because Allah granted him safety home, the prophet (Blessings and peace of Allah be upon him) mentioned the specifications of happiness and the one who is happy, he (Blessings and peace of Allah be upon him) said: (Whoever amongst you enters upon morning while he is safe at home, has healthy body and has enough food for his day, it is as if he owns the whole world.
Jan 30, 2016
عبد الفتاح درويش
Sufism has been defined in many ways. Some see it as God's annihilating the individual's ego, will, and self-centeredness and then reviving him or her spiritually with the lights of His Essence. Such a transformation results in God's directing the individual's will in accordance with His Will. Others view it as a continuous striving to cleanse one's self of all that is bad or evil in order to acquire virtue.
Junayd al-Baghdadi, a famous Sufi master, defines Sufism as a method of recollecting "self-annihilation in God" and "permanence or subsistence with God." Shibli summarizes it as always being together with God or in His presence, so that no worldly or other-worldly aim is even entertained. Abu Muhammad Jarir describes it as resisting the temptations of the carnal self and bad qualities, and acquiring laudable moral qualities.
There are some who describe Sufism as seeing behind the "outer" or surface appearance of things and events and interpreting whatever happens in the world in relation to God. This means that a person regards every act of God as a window to "see" Him, lives his life as a continuous effort to view or "see" Him with a profound, spiritual "seeing" indescribable in physical terms, and with a profound awareness of being continually overseen by Him.
All of these definitions can be summarized as follows: Sufism is the path followed by an individual who, having been able to free himself or herself from human vices and weaknesses in order to acquire angelic qualities and conduct pleasing to God, lives in accordance with the requirements of God's knowledge and love, and in the resulting spiritual delight that ensues.
Sufism is based on observing even the most "trivial" rules of the Shari'a in order to penetrate their inner meaning. An initiate or traveler on the path (salik) never separates the outer observance of the Shari'a from its inner dimension, and therefore observes all of the requirements of both the outer and the inner dimensions of Islam. Through such observance, he or she travels toward the goal in utmost humility and submission.
Sufism, being a demanding path leading to knowledge of God, has no room for negligence or frivolity. It requires the initiate to strive continuously, like a honeybee flying from the hive to flowers and from flowers to the hive, to acquire this knowledge. The initiate should purify his or her heart from all other attachments; resist all carnal inclinations, desires, and appetites; and live in a manner reflecting the knowledge with which God has revived and illumined his or her heart, always ready to receive divine blessing and inspiration, as well as in strict observance of the Prophet Muhammad's example. Convinced that attachment and adherence to God is the greatest merit and honor, the initiate should renounce his or her own desires for the demands of God, the Truth.
After these [preliminary] definitions, we should discuss the aim, benefits, and principles of Sufism.
Sufism requires the strict observance of all religious obligations, an austere lifestyle, and the renunciation of carnal desires. Through this method of spiritual self-discipline, the individual's heart is purified and his or her senses and faculties are employed in the way of God, which means that the traveler can now begin to live on a spiritual level.
Sufism also enables individuals, through the constant worship of God, to deepen their awareness of themselves as devotees of God. Through the renunciation of this transient, material world, as well as the desires and emotions it engenders, they awaken to the reality of the other world, which is turned toward God's Divine Beautiful Names. Sufism allows individuals to develop the moral dimension of one's existence, and enables the acquisition of a strong, heartfelt, and personally experienced conviction of the articles of faith that before had only been accepted superficially.
The principles of Sufism may be listed as follows:
- Reaching true belief in God's Divine Oneness and living in accordance with its demands.
- Heeding the Divine Speech (the Qur'an), discerning and then obeying the commands of the Divine Power and Will as they relate to the universe (the laws of creation and life).
- Overflowing with Divine Love and getting along with all other beings in the realization (originating from Divine Love) that the universe is a cradle of brotherhood.
What Is Sufism?
- Giving preference or precedence to the well-being and happiness of others.
- Acting in accord with the demands of the Divine Will not with the demands of our own will and living in a manner that reflects our self-annihilation in God and subsistence with Him.
- Being open to love, spiritual yearning, delight, and ecstasy.
- Being able to discern what is in hearts or minds through facial expressions and the inner, Divine mysteries and meanings of surface events.
- Visiting spiritual places and associating with people who encourage the avoidance of sin and striving in the way of God.
- Being content with permitted pleasures, and not taking even a single step toward that which is not permitted.
- Struggling continuously against worldly ambitions and illusions, which lead us to believe that this world is eternal.
- Never forgetting that salvation is possible only through certainty or conviction of the truth of religious beliefs and conduct, sincerity or purity of intention, and the sole desire to please God.
Two other elements may be added: acquiring knowledge and understanding of the religious and gnostic sciences, and following a perfected, spiritual master's guidance. Both of these are of considerable significance in the Naqshbandiyah Sufi order.
It may be useful to discuss Sufism according to the following basic concepts, which often form the core of books written on good morals, manners, and asceticism, and which are viewed as the sites of the "Muhammadan Truth" in one's heart. They can also be considered lights by which to know and follow the spiritual path leading to God.
The first and foremost of these concepts is wakefulness (yaqaza), which is alluded to in the Prophetic saying (hadith): My eyes sleep but my heart does not, and in the saying of 'Ali, the fourth Caliph: Men are asleep. They wake up when they die. The many other stages on this path will be discussed, at some length, in this book. Aug 1994, Vol 16, Issue 187
Mar 15, 2014
عبد الفتاح درويش
essence of human
iterally meaning the essence of human existence and a person's perception of themselves, wijdan (conscience) is a spiritual mechanism composed of the willpower, which chooses between good and evil, the spiritual intellect (fuad), which is the inner, most essential dimension of the heart, the inner power of perceptiveness (sensation or feeling), and consciousness. It is a mechanism through which a person perceives themselves, and feels or experiences and interprets existence and its relationship with God, providing for humans a window opening on belief, knowledge and love of God, and yearning for Him in proportion with the vitality of the above-mentioned four pillars. In this mechanism, which has various metaphysical depths, we can sense the voice of willpower, the discernments and observations of the spiritual intellect, the mind's acquired knowledge, fed or filtered by consciousness, and the sensations of the power of perceptiveness and the gifts of Divine knowledge that flow into it.
The conscience is also a conscious observer and interpreter in the sense that being aware of the innate powerlessness, poverty, and neediness of humanity, it feels the necessity of applying to and relying on a power that can satisfy humans in respect of these basic shortcomings in them. Consequently, the conscience takes refuge in the Divine Being with belief, submission, and reliance, and turns to Him with knowledge and love of Him and yearning for Him. In addition to studying, reflecting on, analyzing, and synthesizing the messages of all things and events in the name of knowledge and knowledge of God, the conscience has such a subtle, transcending power of expression based on its own dynamics and pillars that those who can hear its voice and judgments do not need anything else to understand the meaning of the messages of existence.
In thus speaking, I in no way mean that there is no need for rational knowledge, or that scientific research, experimental knowledge, or information acquired as a result of centuries-old experiences are insignificant. On the contrary, I would like to emphasize that, in addition to the assessment and benefit that we can derive from conclusions reached through reason, the results of experiences, and the perceptions of the five external senses, each according to their own value, there is another source of knowledge, which is based on inner experiences and intuitions and which can be attained without any means. This source, which leads humans to true knowledge through personal inner experiences without needing any means to discover or establish the truth, is the conscience. Even though such knowledge may sometimes be regarded as subjective, it is as important for those who are open to life at the level of the heart and spirit as the kind of knowledge acquired through known means of learning. Therefore, there have always been many who accept the conscience as a source of knowledge. According to these people, since the conscience leads us directly to the truth itself, rather than presenting to us its map or diagram, it is more significant and reliable as a source of knowledge. Even though the observation and study of things and events and the process of analyzing and synthesizing them enable us to observe the truth from afar and approach it to a certain extent, it cannot provide exact knowledge of it in its true nature and identity. However, the conscience perceives the truth without any means, examines it, and draws a decisive conclusion about it. Those who approach things and events from outside cannot go farther than studying or having some knowledge of these things according to their limited horizon of knowledge, their scope of observation, and personal viewpoints. Therefore, their conclusions are only of a relative value. But the conscience comprehends these regarding what and how they are in their true identity and nature. It transcends matter, is saved from the confines of space, and can grasp the truth itself in proportion to its purity and profundity.
In some of his treatises, Bediüzzaman draws a somewhat different picture of conscience and attributes important functions to it. According to him, the conscience is a conscious, innate mechanism of the same kind as Divine laws of "nature." Resembling the law of growth in seeds, the laws of creation in sperms or eggs, and the freezing and expansion of certain fluids, the conscience is a conscious law equipped with willpower which issues from the Divine Will, the spiritual intellect, consciousness, and the power of perceptiveness. It is an important tongue that sees, judges, and speaks correctly in proportion to the vitality of such pillars. Even though reason may err in its views, reflections, or judgments, the conscience always proclaims the existence of God in the language of its nature and pillars; it breathes with its vision of Him, contemplates and feels Him; and like a sunflower, driven by a sense of reliance and seeking help which is ingrained in it, it always fixes its eyes on Him. Its intuition always calls on it to remain wakeful; inspiration constantly illuminates its horizon; yearning, which can be regarded as accumulated knowledge of God, continuously indicates Him; and burning Divine love and the zeal to meet Him uninterruptedly invite it to the observation of the All-Known One with His Attributes, Names, and acts, whispering to it the fascinating aspects of life beyond carnality.
Now, let us take an overview of the spiritual intellect, willpower, and consciousness, and the power of perceptiveness, which are the pillars of conscience.
The Spiritual Intellect
Each of the pillars mentioned has an inner and outer dimension that relates to the Realm of the Transcendental Manifestation of Divine Commands and the Corporeal Realm, respectively. What we call "the bosom," which is the outer, corporeal dimension of the spiritual intellect, is a covering of the inner depths of conscience and its aspects that relate to the Realm of the Transcendental Manifestation of Divine Attributes and Names. The bosom is like a picture of the meaning or spirituality of matter. The heart, which is within the bosom, is a house for the Transcendental Manifestation of Divinity, which receives the Divine gifts or radiations that emanate on different wavelengths; the spiritual intellect (fuad) is a polished mirror that has the potential to reflect the Divine Attributes and Names, and is a special observer of the Realm in which they are transcendently manifested in proportion to the degree of its expansion. The spiritual intellect is also where the light of belief and conviction manifests itself and where the moon of knowledge of God rises. It receives inspirations and transmits Divine gifts and radiance. Due to its position and mission, the spiritual intellect has a furnace-like depth in which it produces flames of love for God and yearning for His reunion. As for what is called "the secret," with its incomprehensible dimensions, it is a telescope or a polished mirror that rests on the shoulder of the spiritual intellect, and which is directed toward the Realm of the Transcendental Manifestation of Divinity. The "secret" has always been regarded as a palace in the human heart for God to "visit." So long as it remains purified, it can always entertain its "Guest." In order for this visit to be continuous, the faculties of consciousness, perception, and receptiveness should be purified of all pollution of carnality. How beautiful the following couplet by Nabi is:
Purify your mirror of perception of whatever is other than Him;
Be ashamed of any pollution, for the Monarch does not come to a dirty house.
We read the same consideration in the following couplet by Ibrahim Haqqi of Erzurum, who emphasizes the importance of nighttime for such visits:
The heart is a house of God, purify it of whatever there is other than Him,
So that the All-Merciful may descend into His palace at night!
Mar 15, 2014
عبد الفتاح درويش
Initiation into a Sufi order is seen as a necessary ritual that transmits the spiritual grace (barakah, spiritual power) of the guide (murshid) to the disciple (murid). This special grace goes back in an unbroken line to the Prophet himself. In Sufi thought it is likened to a seed planted in the initiate's soul, the equivalent of Christian baptism or new birth. At the initiation ceremony the Master who has experienced union with God and annihilation of self, in addition to giving the disciple the special garment also gives the him a secret word or prayer to help him in his meditation.
Sufis also believe in Spiritual Guides who reveal themselves to the Sufi in visions or dreams and help him on his path. Al-Khidr is one well known such guide who is sometimes identified as the prophet Elijah.
The initiate has to learn spiritual poverty (faqr) which means emptying the soul of self in order to make room for God. The illusion of the individual ego must be erased by humility and love of one's neighbour. This is attained by a rigid self discipline that removes all obstacles to the revelation of the Divine Presence.
THE PATH OR PILGRIMAGE
Sufism is seen as a spiritual path of self knowledge that leads to a knowledge of God. God is seen by the "eye of the heart", not by intellectual knowledge or legalistic customs. The outward form of religion is a mere shell which hides the kernel inside it. The kernel is the real Truth, the Sufi's goal on his spiritual path.
The Sufi path contains many stages (Maqamat) and states (Ahwal). It begins with repentance when the seeker joins the order and prepares himself for initiation. The guide (Sheikh, Pir) accepts the seeker as his disciple by the ritual of initiation when he imparts his grace, gives him strict ascetic rules to follow and a certain secret word for meditation. The disciple's path is one of continuous struggle against his lower soul. He passes through a number of spiritual stations and states clearly defined by Sufi teaching.
These are the Sufi stations: 1. detachment from the world (zuhd). 2. patience (sabr). 3. gratitude (shukr), for whatever God gives. 4. love (hubb). 5. pleasure (rida) with whatever God desires. Linked to these stations are specific moods or emotions (ahwal) such as fear and hope, sadness and joy, yearning and intimacy, granted to the pilgrim by God's grace for a while with the goal of leading him to on to Ma'rifah (esoteric knowledge, Gnosis), Mahabbah (Love) and to the ultimate goal which is annihilation of personality and unity with God.
Mar 15, 2014
عبد الفتاح درويش
Immortal souls always preserve their vitality, and in every season, they show a different sign of life. They never wither or fade away; they never lose their vigor. Neither the setting sun or the fading moon, nor the passing days and nights, exhaust them. How can they possibly tire when the immutable source of their life and energy comes from the pot from which Khidr drank the elixir of life? In this climate, for those who set sail to explore their true nature, every spring is effervescent and magnificent, and every summer peaks in delight; every fall and winter are seasons of stirring challenge that prepare them for thrilling new leaps. Even if all sorts of terror lurk around them, these souls will always be robust and vigilant, and their exhilarating ethos will always emanate sublime sensations.
These exalted souls are lovers with angels; they always stand their position, even in the case of possible devastation, collapse, or resentment. They carry out their duties only to please God. They deem themselves responsible towards the community in which they live. They are neither grieved by the disturbance of their work or the disruption of their plans, nor do they panic in the face of dangers descended over their community. Above all, they never fall into despair.
They are patient and skilled, and strong and determined in their relations with others. They prepare and build radiant kiosks, silently but vigilantly, and they wait for their guests. Whoever enters their atmosphere can feel as if they met Khidr, and whoever intermingles and sympathizes with them attains true happiness.
Brightness can be seen in their faces, wisdom in their thoughts, and truth in their speech. Those who enter their private spiritual space burdened with pessimism and hopelessness leave lightened with faith and hope, having acquired the secret to everlasting existence.
Mar 15, 2014
عبد الفتاح درويش
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