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Time of India
3 days ago
- General
- Time of India
Dhikr, dhawq and knowing the flavour of spiritual ecstasy
When a man traverses the journey seeking closeness to God, the path transforms the man. The seeker does not remain the same man who started out on the journey. As he nears his destination, his search renews him from within. Thus it is that through the centuries, Sufi masters have embodied the most beautiful and the most cherished qualities admired by mankind. Sufi saints are known as individuals of deep humility, revered by one and all for their unconditional love, for their selflessness and detachment from materialism, and for their profound peacefulness and compassion that envelops all those who seek their blessings. What is the alchemy that brings about this miraculous and joyful transformation? The reason is their love of God the Almighty, their constant endeavour to seek the closeness of God and their complete surrender to God's will. Those who are committed to the glorious search for God are blessed to become vessels of his divine grace and guidance and personify the high attributes of al-Insan al-Kamil (the Perfect Man). Egyptian Sufi master Ibn ʿAṭā Allāh al-Iskandarī (1259-1310), the third murshid (spiritual guide or master) of the Shadhili Sufi silsila, wrote in his Kitab al-Hikam (The Book of Wisdom), 'When divine spiritual experiences come over you, they destroy your habits. Indeed, when kings enter cities, they ruin them. [Qur'an 27:34].' The old habits of the material world die through dedicated adherence to spiritual discipline which involves dhikr (remembrance of God), meditation, contemplation on divine grace, and cultivating the path shown by Prophet Muhammad (PBUH). Through complete devotion towards the divine path, man can learn to conquer vices like ego, greed, pride, envy and lust. When this journey of personal transformation is complete, the seeker is blessed with fana (complete annihilation of the self) and baqa (subsistence in God). Persian Sufi saint Hazrat Abu Hamid al-Ghazali (1058–1111), revered with the title Hujjat al-Islam (Proof of Islam) for his immense contribution to the development of Islamic philosophy, theology, and the understanding of Sufi mysticism, said this of Sufis: 'I learnt with certainty that it is above all the mystics [Sufis] who walk on the road of God; their life is the best life, their method the soundest method, their character the purest character. It became clear to me, however, that what is most distinctive of mysticism is something which cannot be apprehended by study, but only by immediate experience (dhawq – knowing the taste or flavour), by ecstasy and by a moral change.' Many Sufi stories – both old and contemporary ones – carry the message that when a man loses himself in the pursuit of the Almighty, his lower impulses are eradicated and are replaced by virtues befitting a seeker. An old Sufi story which delivers this powerful message is of a man who was known for his love of the debauched pleasures of life. One night, he was swaying on the streets in a state of drunkenness when he saw a Sufi saint guiding his followers into dhikr and the recitation of the beloved names of God. The drunken man felt intrigued to see what was going on. He joined the gathering and sat in a corner, observing all that was happening. As the saint's followers continued to recite God's names in joy and rapture, the man felt himself enveloped by a deeply powerful spiritual ecstasy. As he surrendered to the divine grace filling his mind and heart, he found his being flooded with light, and his tears flowed unhindered. The experience transformed the man. He did not touch wine again and he lost the desire for all material pleasures. God's light entered him and everybody saw him shining with God's glory. Those who have tried to explain the ecstasy of a Sufi have called the mystical experience as 'truth without form.' The search of the Sufi, they say, is to become so lost in his love for the Almighty that he himself may become 'featureless and formless.' The seeker desires that his search should be so complete that only God the Almighty remains, and the seeker attains fana. Travellers on the path of divine love exhibit similar attributes. They are shaped by their divine search. Hazrat Abu Said Abul Khayr (967-1049) the first Sufi writer who extensively used love poems as a way to express and illuminate mysticism and played a significant role in the foundation of Persian Sufi poetry, believed that a Sufi is so immersed in his love of the Almighty that he has no desire and no reason to worry. He said, 'To be a Sufi is to give up all worries and there is no worse worry than yourself. When you are occupied with self, you are separated from God. The way to God is but one step: the step out of yourself.' Hazrat Abul Khayr was so immersed in love of the Almighty that when someone asked him what is Sufism, he explained it by way of complete annihilation of the self and existing totally by the grace of divine will. He said about Sufism, 'Whatever you have in your mind— forget it. Whatever you have in your hand—give it. Whatever is to be your fate—face it!' Hazrat Sahl al-Tustari (818-896) was an early classical Sufi mystic who founded the Salimiyah Muslim theological school. It is said that he instructed a disciple to repeat the name of Allah continuously for days until it became a habit, even during sleep. It is said that the impact of the constant repetition of God's name immersed the discipline in divine remembrance at all times. Once, a heavy piece of wood fell on the disciple's head and he started bleeding. As he bled, the drops of blood formed the word 'Allah.' This story is a powerful reminder of how the divine experience of dhikr can completely transform a seeker to the extent that even his most mundane actions and patterns get suffused by the loving remembrance of God's name. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
24-04-2025
- General
- Time of India
Marifat – When divine grace flows
Affan Yesvi is a Sufi scholar, columnist, and entrepreneur. As a descendant of the 11th-century Sufi saint, Khawaja Ahmed Yasawi - a mystic, poet, and founder of the Yasaviyya Sufi order in Central Asia - Affan carries a rich spiritual legacy. LESS ... MORE Gnosis, known as ma'rifa in Arabic, has always been one of the most coveted attainments of the Sufis. Gnosis refers to the knowledge of spiritual mysteries – and particularly the knowledge of God. Can gnosis be attained? Can it be acquired through one's own efforts, or is it granted to an individual through the grace of the Almighty? For centuries, this has been a subject of contemplation among Sufi saints. Hazrat Junayd of Baghdad, one of the most famous of the early Sufi mystics and a central figure in the spiritual lineage of many Sufi orders, said, 'Marifat (gnosis) consists in knowing that whatever may be imagined in thy heart, God is the opposite of it.' His statement is illustrative of the gentle and loving humour of the Sufi saints who explained the most esoteric concepts with simplicity and clarity. In the spiritual journey of a true seeker, Ma'rifat (ma'rifa) is the pinnacle of achieving the realization, awareness and unhindered experience of the Almighty, beyond all layers and all restrictions of the self. The major stages before an individual reaches Ma'rifat are Sharia (following religious law and ethical conduct), Tariqa (involving spiritual discipline and guidance under a master) and Haqiqa (Mystical truth, where the seeker experiences deeper spiritual realities). Sufi saints have explained that gnosis could be attained only as an act of divine grace. 'Faqr and gnosis are waves of the sea of Divine mercy. Generosity and benevolence are such traits which cause unitive life,' said Sultan Bahu, a Sufi mystic of the 17th century. Faqr is an inward state of being in which an individual does not have attachment to the material world and does not seek any rewards for his deeds – and seeks closeness only to the Almighty. Certainly, it is not possible for an individual to achieve this wondrous state of being through his own endeavours. The experiential, mystical apprehension of the Almighty and of His divine mysteries requires constant yearning and persistent effort. It is only through dhikr (continual remembrance of God) and relentless striving that one can attain gnosis. The mysteries of the world may confound us, but we must always remember that God governs His creation the way He chooses to. There is an old Sufi story that Moses once asked God, 'Why do you destroy the life you have brought forth?' God did not answer the question. Instead, he told Moses, 'Go sow a field with seed, and then you will know.' Moses sowed seeds of wheat, and a lush crop grew there. After some months, the ripe crop gently moved with the wind and was ready for harvest. Moses took a sickle and started harvesting the fully grown crop. As he was harvesting, God asked him gently, 'Moses, what makes you destroy the crop that you took care of with so much love?' Moses answered God, 'I do it because I have to take it to the threshing floor, where I shall separate the straw and grain.' God lovingly responded, 'Yes indeed. And this is the answer for the question that you had asked me.' This deep knowledge of God and His ways is gnosis. Data Sahib (1009-1072), a highly revered Sufi mystic who authored Kashf al-Mahjub, the earliest treatise on Sufism in the Persian language, said the attainment of gnosis is possible only if one's heart is true. 'Prayer requires purification of the body; gnosis requires purification of the heart,' he said. Sufis believe that gnosis cannot be attained only through the endless quest of a man even though he may be devotedly and continually engaged in dhikr. Gnosis cannot be attained solely through human endeavour. Through meditation, contemplation, prayer, and sincere self-examination, one may prepare oneself to be a vessel for God's grace. When the heart is pure, an individual is more receptive to divine grace and illumination. This is the distinction that the Sufi mystics have made between ilm, ordinary knowledge, and ma'rifa (gnosis). Hazrat Bulle Shah (1680-1758), the beloved Sufi mystic of Punjab, mocked the knowledge gained through worldly education and rational inquiry. He sang, 'Padh padh ilm teh fazil hoya, kadey apne aap nu padheya hi nahi…' (You have become a scholar studying all kinds of books, but have you ever studied yourself?) And further the great mystic sang, 'Ilmoun bas kari o yaar, Eko Alif terey darker…' (Enough of learning, my friend! An alphabet should do for you). Sufi mystics believed that the single constant effort which would make man attain profound experience of the divine was to immerse oneself in the love of God. It is only through love and divine grace that one can aspire to attain to Ma'rifat – the profound and intuitive insight into divine realities. Hazrat Sahl al-Tustarī (818-896), one of the early Sufi mystics, noted that it was only through the grace and benevolence of God that one could attain God. He wrote, 'The true agent of recollection was not the believer engaged in recollection but God Himself, who commemorated Himself in the heart of the believer. This realisation of God's control over the heart led the believer to the state of complete trust in the Divine.' According to classical Sufi doctrine, gnosis is always a gift (hiba) from God. It flows as His divine grace. Hazrat Jalāl al-Dīn Muḥammad Rūmī (1207- 1273), among the most loved Sufi mystics and poets globally wrote thus on the grace of the Almighty: The wine of divine grace is limitless; All limits come only from the faults of the cup. Moonlight floods the whole sky from horizon to horizon; How much it can fill your room depends on its windows. Grant a great dignity, my friend, to the cup of your life; Love has designed it to hold His eternal wine. Indeed, one may fill one's rooms with divine light if the windows are large and allow light to flow in. Only those may partake of His eternal wine who have prepared their cup to hold it. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
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Express Tribune
14-03-2025
- Politics
- Express Tribune
CM Punjab delivers message on Holi, emphasising love, peace, and brotherhood
Listen to article Punjab Chief Minister Maryam Nawaz has reiterated that the protection of minorities' lives and property is a top priority for her government, calling it a "red-line" that will be safeguarded at all costs. In her message on the occasion of the Hindu festival of Holi, she emphasised the importance of the occasion as a symbol of love, peace, and brotherhood, Express News reported. She noted that Pakistan is a harmonious blend of various religious communities, all of which enjoy equal rights and opportunities. Maryam Nawaz further stated that Punjab, the land of Sufis, is committed to fostering an environment of love, tolerance, and mutual respect, where every citizen, irrespective of their religion, feels safe and empowered. The government is taking practical steps to ensure the welfare of minority communities, providing equal access to education, health, employment, and other essential services. She highlighted that the introduction of the Minority Card is an important initiative to support economically disadvantaged members of the minority community. Additionally, the provincial government has increased grants for religious festivals and cultural celebrations, and allocated additional funds for minority welfare programs. Punjab's government is also working towards celebrating religious and cultural festivals at the official level, ensuring that the rights and traditions of all communities are honoured. Earlier this year, Punjab Chief Minister increased the number of Minority Cards to the issued in the province to 75,000 from 50,000. Launching Pakistan's first Chief Minister Minority Card in a ceremony attended by women and men from the Hindu, Sikh, Christian and other communities, she said, "It is our responsibility to protect the minority communities and improve their lives. I am fulfilling my duty to grant protection to the minorities with full responsibility." She added, "We will hinder the path of those who endanger the lives and property of the minority communities with an iron hand. Minorities also have an equal role in the development of Pakistan. Whenever any dangerous situation emerges for the minorities, I myself monitor and oversee it as minorities are a symbol of pride for us." She distributed the cards and observed the transaction process via ATM of a beneficiary. Provincial Minority Affairs Minister Ramesh Singh Arora expressed gratitude to the CM in Punjabi language. Chief Minister Maryam Nawaz said, "The Punjab government has launched the Minority Card for the well-being of our sisters, brothers, elders and children so that they should realise that they are also Pakistanis and Punjabis. I am not making a political statement but everyone should realise that the minorities are also as much a part of our beloved homeland as other Pakistanis. The name 'minority' has been given in Pakistan to which I disagree." She added, "I am pleased to see that the rightful owners are happy to receive their right as all religions are united in a strong bond." She said messages of felicitation had been received from all over the world on the appointment of the first Sikh minister in the Punjab cabinet. She added, "My father Muhammad Nawaz Sharif always forbade me from using the word minority for the communities. They may be fewer in number, but are no less than anyone with regard to patriotism and humanity. I deem it imperative to participate in every festivity of the Sikh, Hindu and Christian communities." The chief minister said all commissioners and DCs had been directed to decorate the minorities' places of worship and neighbourhoods for every religious festival, including Holi and Easter. She said the PML-N government had increased the budget of the minority affairs department. She said 50,000 families in Punjab would receive Rs10,500 after every three months and the amount would be increased in the coming years, while number of beneficiary households would be hiked to 75,000. She added that Rs10,500 was a meagre amount but a token gift on behalf of former prime minister Nawaz Sharif and the Punjab government. She said the grant issued on the eve of minority festivals had been increased from Rs10,000 to Rs15,000. "Neighbourhoods and religious places of the minority communities are also being developed. A cemetery for the Christian community will be ready in a few months. The annual development budget for the minority communities has been increased by 60 per cent," she added. Bishop Nadeem Kamran, Sardar Saranjit Singh and Pandit Lal prayed on the occasion.
