Only God will know the glory of God.Only God will know His power and His creation. Amin.
Bismillahir-Rahmanir-Rahim
In the name of Allah, Most Merciful, Most Compassionate
Tajuddin ibn Zakariyya (Ral.) of the lineage of ‘Uthman ibn ‘Affan (Rad.), says: If one, knowing Allahu ta’ala Nayan, seeks Him in the prayer that is prayed in the joining of the outer (zahir) and the inner (batin) prayer, he will derive great benefits thereby. For the treasures he acquires through performing both the outer and the inner prayers-the perfecting of his purity (Islam) and his certitude of faith (iman)-will carry him to the station of union (jam’), in which his heart merges with God. As a result, all worldly desires will leave him, and he will attain the station of barakat, the blessings of the Treasure of grace.
Thus, until such time as one acquires the certitude that arises from wisdom, the prayer most acceptable to God will be the one performed from the combined stations of batin (inner) and jam’ (union). To disregard one and do only the other will be a sin. You must worship with the steadfast certitude and the good actions of both stations.
The Benefits of Prayer
Prayer endows you with the purest form of restraint—the devotion that is acceptable to Allahu ta’ala. Further, it eliminates impurities and makes you complete. Thus it renders you fit to dwell in close proximity to God.
What is this like? In the same way that a subject remains in humility, respect, and reverence in the presence of a king, a devotee who has true love for God will restrain and contain himself with humble reverence and devotion in the constant remembrance of God.
And just as one would humble himself in serving true gnostics and sages (‘ulama’) or kings and sultans, if you will rid yourself of your pride and your deep-rooted evil qualities, then you will certainly become one who worships Allahu ta’ala with steadfast certitude of faith and will merge with God.
With subservience to the commands of Allahu ta’ala; control your thoughts and keep your mind still. Further, do not walk the earth carrying tales of backbiting or committing treachery.
Do not place your trust in the world, believing that this life is a life of happiness. Do not interfere in the affairs of others.
If one has ascended to a state in which he eliminates his evil thoughts and intentions (through actions filled with Gods grace), God will reside as the perfection of inner purity within him. If he were to remain in his earlier state, how could his prayers be fulfilled?
On the other hand, when his prayers have been correct and have reached fruition, his fulfillment will be in his coming face to face (mushahadah) with Allahu ta’ala; and, drawing even closer, coming into His presence (hudur). Therefore, a truly virtuous one (salih) will give up his evil qualities and will draw good qualities to himself. Then he will leave the lower station, which is shari’at, and become one who has progressed toward the highest station of bliss—the excellent station of lahut, or union with God.
In a verse of the Qur’an that deals with purity of prayer, Allah has mentioned the four steps (of spiritual ascendance). In Tamil they are called: sariyai, kiriyai, yogam, and gnanam; in Arabic: shari’at, tariqat, haqiqat, and ma’nfat. These correspond to the stations of nasut (the elemental world), malakut (the angelic world), jabrut (the world of divine power), and lahut (the world of absolute divinity).
A true slave of God (an insan kamil, or perfected man) attains these fours stations and experiences the bliss of liberation. He becomes one who is the plenitude of perfection, and all of his words will be heard everywhere. For, the one who speaks from such a station (haqiqat) is none but Allahu ta’ala. Himself.
Muhaiyaddeen ‘Abdul-Qadir al-Jilani (Rad.) (1) ‘qaddasallahu sirrahu (2) has said:
Purity may be of two kinds: The first kind is outer (zahir) or worldly purity; which his achieved by washing with water as prescribed in shari’at. Thus, when the purity achieved by the ablution of shari’at is broken by the release of emissions (najis), it can be restored by cleansing with water. The second kind is inner (batin), which is achieved by repentance (taubah) and by the instruction (talqin) of the spiritual guide (murshid) guiding him to the dhikr (3) helping to cleanse him of evil qualities, and always guiding him on the path that leads to the realization of the Reality.
The Stages of Inner Purification (batin)
Taking the essence of the ‘five actions’ (five-times prayer), one continues to purify himself through dhikr, the constant remembrance of Allah. As one’s inner purity increases, the dhikr becomes deeper and deeper:
adh-dhikrul-lisan—the dhikr of one who is worthy to worship.
adh-dhikrnl-qalb—the dhikr of one who worships with his innermost heart.
adh-dhikrur-ruhi—the dhikr of one who worships with his life (or soul).
adh-dhikrur-sirri—the dhikr of one who worships with the secret of life.
adh-dhikrur khaft—the dhikr of one who loses himself, and worships God, standing in the state of God.
Hadith
(Words of Grace of the Messenger of Allah)
Our beloved Prophet (Sal.) has said, “True purification occurs only when one cleanses oneself with the intention for inner purity. If one revives his purity, then Allahu ta’ala will revive his iman.”
Thus, if inner purity (the purity of batin) is broken (by haughtiness, inner pride, jealousy, envy; backbiting, slander, or falsehood, or by sins caused by the eyes, ears, hands, or legs; or by other such evil qualities or the baser religious practices), that purity can be restored only by asking for unqualified pardon for those sinful qualities or base actions and by removing those qualities and actions at their roots-by doing good acts, by removing self-pride, by incessant pleading for forgiveness, and by keeping one’s intention firmly fixed on God.
Therefore, if one who is a gnostic (‘arif) wishes to achieve perfection in his prayer, he must guard and protect his repentance, as well as his asking for pardon.
And while the outer purification of zahir is designated to be performed only at certain times and in certain places, it is decreed that the inner purity of batin must be unceasingly maintained with great vigilance until the ripeness of age.
Amin, Ya Rabbal-‘alamin.
As-salamu ‘alaikum wa rahmatullahi
wa barakatuhu kulluhu.
May it be so. O Lord of the universes.
May all the peace, the beneficence,
and the blessings of God be upon you.
1) Known as the Qutubul-Aqtab (Qutb of all qutbs), and as the reviver of the din, the path of perfect purity.
2) May Allah sanctify his secxret.
3) Remembrance of God with every breath.
Article Source: http://www.godarticles.com
No comments:
Post a Comment