Arif-Khizr

“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 secret 10

Khizr– is a mysterious sage endowed with immortality, who is said to enter into conversation with wandering Sufis and impart to them his God-given knowledge.

The Sufis are fond of quoting this unimpeachable testimony that the wali is above human criticism, and that his hand, as Jalaluddin asserts, is even as the hand of God.

A miracle performed by a saint is termed karamat, i.e. a ‘favour’ which God bestows upon him, whereas a miracle performed by a prophet is called mu‘jizat, (can be repeated again and again )

The saints are the Prophet’s witnesses, and that all their karamats are in reality derived from him.

A saint would be none the less a saint. The greatest miracle is the substitution of a good quality for a bad one.

actually saints dislike miracles(insignificant) and regard them as a temptation.

sufi’s don’t pay heed to the miracles so they are blessed by knowledge and nearness of Allah

Reliance on miracles is one of the ‘veils’ which hinder the elect from penetrating to the inmost shrine of the Truth.

The Muslim saint says, “a miracle was granted or manifested to me.” Sufis hold that such ‘manifestation’ cannot take place except in ecstasy, when the saint is entirely under divine control. His own personality is then in abeyance, and those who interfere with him oppose the Almighty Power which speaks with his lips and smites with his hand.

Hypnotic process through which a dervish attains to union with God:

“The disciple must, mystically, always bear his Murshid (spiritual director) in mind, and become mentally absorbed in him through a constant meditation and contemplation of him. The teacher must be his shield against all evil thoughts. The spirit of the teacher follows him in all his efforts, and accompanies him wherever he may be, quite as a guardian spirit. To such a degree is this carried that he sees the master in all men and in all things, just as a willing subject is under the influence of the magnetiser. This condition is called ‘self-annihilation’ in the Murshid or Sheykh. The latter finds, in his own visionary dreams, the degree which the disciple has reached, and whether or not his spirit has become bound to his own.

“At this stage the Sheykh passes him over to the spiritual influence of the long-deceased Pir or original founder of the Order, and he sees the latter only by the spiritual aid of the Sheykh. This is called ‘self-annihilation’ in the Pir. He now becomes so much a part of the Pir as to possess all his spiritual powers.

“The third grade leads him, also through the spiritual aid of the Sheykh, up to the Prophet himself, whom he now sees in all things. This state is called ‘self-annihilation’ in the Prophet.

“The fourth degree leads him even to God. He becomes united with the Deity and sees Him in all things.”

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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