Arif-Poverty
“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)
Sufi secrets 2
poverty =detachment from all that is worldly and unreal.
Mortification, Trust in God, and Recollection = the ethical discipline by which the soul is brought into harmonious relations with Reality.
Every true believer is bound to abstain from unlawful pleasures, but the ascetic acquires merit by abstaining from those which are lawful.
True poverty is not merely lack of wealth, but lack of desire for wealth: the empty heart as well as the empty hand. (stripped of every thought or wish that would divert his mind from God)
Faqir is denuded of individual existence, so that he does not attribute to himself any action, feeling, or quality. He may even be rich, in the common meaning of the word, though spiritually he is the poorest of the poor.
Renounce all worldly things for the sake of pleasing God.The Sufi, who has no will of his own and depends absolutely on the will of God. It is the absence of ‘self’ that distinguishes the Sufi from the faqir.
Lower soul/nafs/flesh=Evil in nature, seat of passion and lust, its allies are the world and the devil, it constitutes the great obstacle to the attainment of union with God.
Mortification of the nafs is the chief work of devotion, and leads, directly or indirectly, to the contemplative life.
The principle of mortification is that =the nafs should be weaned from those things to which it is accustomed, that it should be encouraged to resist its passions, that its pride should be broken, and that it should be brought through suffering and tribulation to recognise the vileness of its original nature and the impurity of its actions.
Outward methods of mortification are fasting, silence, and solitude.
Die before ye die= treating the evil attributes–ignorance, pride, envy, uncharitableness, etc.–are extinguished, and replaced by the opposite qualities, when the will is surrendered to God and when the mind is concentrated on Him. Therefore ‘dying to self’ is really ‘living in God.’
The Sufi who has eradicated self-will is said, in technical language, to have reached the ‘stages’ of ‘acquiescence’ or ‘satisfaction’ (rida) and ‘trust in God’ (tawakkul).
True sufi= belief in the unity of god+ trust in god+ satisfied with god
Tawakkul is a habitual state of mind, which is impaired only by self-pleasing thoughts; e.g. it was accounted a breach of ‘trust’ to think Paradise a more desirable place than Hell.
Best zikr =both heart and tongue are involved(forget yourself)
Anyone who feels sure that God is always watching over him will devote himself to meditating on God, and no evil thoughts or diabolic suggestions will find their way into his heart.
GOD= “the Light of the heavens and the earth,” cannot be seen by the bodily eye. He is visible only to the inward sight of the ‘heart.’
The ‘vision of the heart’ (ru’yat al-qalb) is defined as “the heart’s beholding by the light of certainty that which is hidden in the unseen world.”
The light of intuitive certainty (yaqin) by which the heart sees God is a beam of God’s own light cast therein by Himself; else no vision of Him were possible.
The light of Allah is compared to a candle burning in a lantern of transparent glass, which is placed in a niche in the wall, the niche is the true believer’s heart; therefore his speech is light and his works are light and he moves in light.
The light which gleams in the heart of the illuminated mystic endows him with a supernatural power of discernment (firasat). firasat is the result of knowledge and insight metaphorically called ‘light’ or ‘inspiration,’ which God creates and bestows upon His favourites.
When the heart is purged of sin and evil thoughts, the light of certainty strikes upon it and makes it a shining mirror, so that the Devil cannot approach it without being observed.
From illumination of gradually increasing splendour, the mystic rises to contemplation of the divine attributes, and ultimately, when his consciousness is wholly melted away, he becomes transubstantiated (tajawhara) in the radiance of the divine essence. This is the ‘station’ of well-doing (ihsan)–for “God is with the well-doers”
When I want to talk to Allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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