Shariat And Tariqat-Tasawuf Why
“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)
WHY TASAWUFF?
Science of the inner realm (`ilm-i batin) of the sufis is ranked higher than science of the outer [or physical] world (`ilm-i zahir), which is the lot of the ulama of outer science.
19th Washshamsi Sura: “He who has done tazkiya to his nafs [that is, he who has purified it of evil and filled it with virtues] has been saved. He who has left his nafs in sin, ignorance and aberration has suffered a loss.”
“When the nafs is purified the heart finds tasfiya. That is, when the nafs is purged from evil desires, the heart ceases from being attached to creatures.
Without tazkiya it is very difficult to obtain a positive belief.
The tazkiya of the nafs and the tasfiya of the heart is to remove spiritual afflictions and to cure the heart of illnesses. (2/9) “They have a disease in their hearts,” unless it is cured, real iman will not be obtained.
Performing the commands is done to obtain yaqin (positive iman), which is the truth of iman. The meaning of the last ayat of Hijr Sura may be: “Worship your Allah so that you may obtain yaqin.”
The iman which is obtained before worshipping is not iman itself but its shape. It is declared in an ayat, “for obtaining yaqin”, that is, “so that you may obtain iman itself.”
(4/135) “O, thou who have iman! Have iman!” Its meaning is “O those who have obtained the shape of iman! Attain iman itself by worshipping!”
The more the Shariat is obeyed, the fewer desires the nafs will have.
Riyazat means not to do the desires of the nafs.
Mujahada means to struggle against the nafs, to do what the nafs dislikes.
The prophetic method is beyond the method of intellectual consideration (tur-i `aql-i nazari).
Although the the physical birth is from the parents, the spiritual (ma`nuwi) birth is from the pir.
The physical life is only for a few days but the spiritual life is ever-lasting.
Pir is him who cleanses the spiritual filth of his disciples using his own heart and the spirit (qalb va ruh) and purifies their inner realm (ishkambeh)
Pir is him by whose intermediation man reaches God and that is above all the felicity of this world and the last world.
Pir is him by whose intermediation spirit becomes holy And it is transformed from being instigating (ammara) to being in inner peace (itminan) (from weak faith to stonger faith)
The good-pleasure (rida) of the Exalted Haqq follows the good-pleasure (rida) of the pir.
Until the disciple can submerge himself in the good-pleasure of the pir, he cannot have the good-pleasure of the Haqq.
The best medicine for purifying the heart is to adhere to the Shariat
wara’ =to abstain from the dubious.
taqwa =to abstain from sins/haram (state of heart .
zuhd =to abstain from the majority of the mubah(allowed) for fear that they may be dubious.”
Dhikr =means to expel unawareness. That is, it means to remember Allahu ta’ala.
Hashr (assembling in the place of Judgement) and the nashr (dispersing after the Judgement to go to Paradise or to Hell)
Start with names of allah (aswa wa siffat)
Names of ten stations of wayfaring
1. repentance (tawba) 2. solicitude (`inayat) 3. God-wariness (wara’) 4. abstinence (zuhd) 5. patience (sabr) 6. surrender to God (taslim) 7. contentment (qana`at) 8. gratefulness (shukr) 9. God-reliance (tawakkul) 10. good-pleasure (ridha)
Except the station of good-pleasure (maqam-i ridha), all other stations are related to the self-disclosure of acts (tajalli-i af`al) and the self-disclosure of attributes (tajalli-i sifat)
Erase everything that comes via understanding/fahm or imagination/wahm (allah is beyond human understanding or even imagination) .God exists (mawjud) is all [the idea] that is needed (iktifa) (to be believed in order to progress on the path of God-realization).
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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