Re: Sufism in Pakistan
Agreed! The sufi's put great stress on Sharia and adab. (if they don't, walk away). Other ibabah includes Dhikr of Allah Swt.
You'll always find great love from the Sufi's.
Re: Sufism in Pakistan
Sufi's are big on Dhikr.
" Dhikr and Sama' were based on words attributed to the Prophet: "Whenever men gather together to invoke Allah, they are surrounded by Angels, the Divine Favour envelops them, the Divine Glory (as-Sakinah) descends upon them, and Allah remembers them in His assembly."
Re: Sufism in Pakistan
I would like to share a story from a brother who went to visit his Shaykh. Apologies as it is a bit long :)
"We arrived at the Zawiya Thursday evening just before the Maghrib prayer. The air was cool and the setting sun cast a soft light upon the Zawiya complex giving the buildings a reddish pink glow. It was a long and circuitous trip getting there- the tale of the journey involved several connecting flights from America to Europe with delays and reroutes through unplanned European countries, baggage lost for almost a week after our arrival in Casablanca, a twelve hour train ride to Oujda and a one hour cab ride to the Zawiya.
Yet our weariness left us the minute our feet touched Madagh. We smile at each other as we pulled our bags out of the taxi in front of the house of Sidi Jamal, may Allah be pleased with him. Sidi Jamal calls his home "bayt al-wisal", the "house of assembly" for travelers. Its spiritual meaning was not lost on any of us as we gazed upon the front door exhilarated with the end of our journey. We were four- Sidi Omar Salama from Houston, Sidi Abdellah Mourchid and his wife Lala Niama from Boston, and Sidi Ahmed Monib from the Washington D.C area. For Sidi Omar, this trip was to be his first to see Shaykh Sidi Hamza.
We were greeted at the door by Sidi Mohammed, a long time faqir from Rabat who Sidi Jamal has entrusted with taking care of the overseas fuqara. Sidi Mohammed greeted us warmly and helped us settle in. We quickly washed up and headed out to the Zawiya to pray Maghrib and participate in the evening dhikr. After the evening dhikr we returned to a scrumptious meal prepared by Sidi Jamal's wife. She, may Allah be pleased with her, has been cooking for the Zawiya for over 29 years. It is said that her food is a healing and Baraka for the fuqara. Sidi Jamal says, "The food of the Beloved is a healing." Satisfied both spiritually and physically we readied ourselves for bed and before our heads could sink into the pillows we were fast asleep.
We awoke on Friday with anticipation. Today we hoped to see Sidi Jamal at the Friday prayer. We prepared for the prayer and then headed out the door to be on our way. Just outside the house we greeted several fuqara also on their way to the mosque. We greeted one another in the way of our tariqa- clasping hands while simultaneously kissing the back of each others hands out of mutual respect. While we exchanged pleasantries and introductions, brother Omar looked up and over our heads pointing and exclaiming with certainty "That must be Sidi Jamal!" Brother Omar had never met Sidi Jamal before and the distance was too great to make out his face clearly. But Sidi Omar had no doubt- the presence that filled the air, the white glow of Sidi Jamal’s skin was unmistakable to any but the most hard hearted.
Sidi Abdellah and I turned and looked- sure enough it was Sidi Jamal. Our conversation ended abruptly as the fuqara turned to face Sidi Jamal. Our legs moved of their own accord as we walked quickly to Sidi Jamal. It was all I could do to keep myself from running full speed up to Sidi Jamal to embrace him. I reached him first and bent down to kiss his hand. My heart came alive and my pulse was racing- how did I live before this moment? My heart swelled and ached as though it would burst from love. Before me stood one of the greatest descendants of prophet Mohammad (pbuh)- I had no doubt.
We accompanied Sidi Jamal to the mosque and for the next several days we were with him every chance we got. We were always on the look out for him-like children constantly looking out the window to see when their Dad was coming home. And he took care of us like we were his own kids.Whenever we ate together in the traditional Moroccan style from one common platter, Sidi Jamal always took the best morsels of food and placed them before us. When we went out with him, he would make sure that our cloaks were wrapped well to guard us from the cold.When he saw us feeling awkward and lonely in a gathering because we did not understand the dialect spoken, he would turn and smile, briefly fixing his paternal gaze on us and suddenly everything was okay.Although he spoke little English, he loved to practice new English words with us, always asking us how to say this or that. Every word he learned he used with delight never losing interest in the beauty of knowledge gained.He even taught us matters of the heart with the English words he learned. As we ate he would say in English “Eat! Eat good! It is delicious” and somehow we knew he wasn’t talking just about the food. During the spiritual singing he would often tell the singers to “repeat” as he looked over at us and smiled.Everyone seated- all hundred of us, whether they spoke English or not understood that we should take heed of the verses sung.
This was the way Sidi Jamal treated everyone.Everyone felt special.Everyone felt Sidi Jamal’s love.In any gathering, no matter how many people were present all would swear that Sidi Jamal gave them his attention.His actions were from his heart and his heart was full of love for everyone and everything.Unless you were made of stone, it was impossible not to love him back. Grown men cry like babies in his presence and prestigious scholars scream and jump like mad men when he is near.The teenagers at the Zawiya love to make Sidi Jamal smile and were always eager to tell him stories to get his attention. If you seek to love the Prophet, then start by loving this man.The Wali amongst his people is like the Prophet to mankind. (Al-Wali fi’l Qawm, Kal Nabi fi’l Ummah)
On the weekend,we went to see Shaykh Sidi Hamza in Naima village.To stand before the Shaykh and gaze upon him is to stand before the Splendor of Mount Kilimanjaro. Only Kilimanjaro is an ant hill compared to the Shaykh’s majesty .When the Shaykh’s eyes locked with yours it was never more than a second.Not because he looked away, but because you looked down. When we entered the Shaykh’s room, Sidi Omar unconsciously started whispering La ilaha ila Allah over and over again.When we gave the Shaykh our salams it was a wonder that he could even hear us, our voices were so meek.The Shaykh greeted us and advised us to keep up with our dhikr and orientation (Tawajjuh). He told us to say "La ilaha ila Allah" a minimum of 15,000 times a day. For those of us in America he specifically mentioned that we should work together and help one another. When our time with our Master was over he waved us away saying, "now go to the Zawiya!"
That night back at the Zawiya, Sidi Omar decided to pledge himself to the Boutchichi tariqa. Sidi Jamal clasped his hands over Sidi Omar's and read the verses that bond our hearts to Shaykh Sidi Hamza's and to the Master of Mankind, Mohammad, peace and blessings be upon him. We spent several beautiful days with the fuqara and then with reluctance we departed tearfully to return to America. Yet we returned with our hearts full of honey from our beloved Shaykh, the light of this world, inheritor of our Prophet's sanctity, Shaykh Sidi Hamza may Allah be pleased with him. And may Allah be pleased with Sidi Jamal, Sidi Mounir and all the Boutchichi family. The honey is with our Shaykh in safeguarded jars, and the fuqara, like bees, partake of it in quantity.
Re: Sufism in Pakistan
I would like to share a story from a brother who went to visit his Shaykh. Apologies as it is a bit long :)
"We arrived at the Zawiya Thursday evening just before the Maghrib prayer. The air was cool and the setting sun cast a soft light upon the Zawiya complex giving the buildings a reddish pink glow. It was a long and circuitous trip getting there- the tale of the journey involved several connecting flights from America to Europe with delays and reroutes through unplanned European countries, baggage lost for almost a week after our arrival in Casablanca, a twelve hour train ride to Oujda and a one hour cab ride to the Zawiya.
Yet our weariness left us the minute our feet touched Madagh. We smile at each other as we pulled our bags out of the taxi in front of the house of Sidi Jamal, may Allah be pleased with him. Sidi Jamal calls his home "bayt al-wisal", the "house of assembly" for travelers. Its spiritual meaning was not lost on any of us as we gazed upon the front door exhilarated with the end of our journey. We were four- Sidi Omar Salama from Houston, Sidi Abdellah Mourchid and his wife Lala Niama from Boston, and Sidi Ahmed Monib from the Washington D.C area. For Sidi Omar, this trip was to be his first to see Shaykh Sidi Hamza.
We were greeted at the door by Sidi Mohammed, a long time faqir from Rabat who Sidi Jamal has entrusted with taking care of the overseas fuqara. Sidi Mohammed greeted us warmly and helped us settle in. We quickly washed up and headed out to the Zawiya to pray Maghrib and participate in the evening dhikr. After the evening dhikr we returned to a scrumptious meal prepared by Sidi Jamal's wife. She, may Allah be pleased with her, has been cooking for the Zawiya for over 29 years. It is said that her food is a healing and Baraka for the fuqara. Sidi Jamal says, "The food of the Beloved is a healing." Satisfied both spiritually and physically we readied ourselves for bed and before our heads could sink into the pillows we were fast asleep.
We awoke on Friday with anticipation. Today we hoped to see Sidi Jamal at the Friday prayer. We prepared for the prayer and then headed out the door to be on our way. Just outside the house we greeted several fuqara also on their way to the mosque. We greeted one another in the way of our tariqa- clasping hands while simultaneously kissing the back of each others hands out of mutual respect. While we exchanged pleasantries and introductions, brother Omar looked up and over our heads pointing and exclaiming with certainty "That must be Sidi Jamal!" Brother Omar had never met Sidi Jamal before and the distance was too great to make out his face clearly. But Sidi Omar had no doubt- the presence that filled the air, the white glow of Sidi Jamal’s skin was unmistakable to any but the most hard hearted.
Sidi Abdellah and I turned and looked- sure enough it was Sidi Jamal. Our conversation ended abruptly as the fuqara turned to face Sidi Jamal. Our legs moved of their own accord as we walked quickly to Sidi Jamal. It was all I could do to keep myself from running full speed up to Sidi Jamal to embrace him. I reached him first and bent down to kiss his hand. My heart came alive and my pulse was racing- how did I live before this moment? My heart swelled and ached as though it would burst from love. Before me stood one of the greatest descendants of prophet Mohammad (pbuh)- I had no doubt.
We accompanied Sidi Jamal to the mosque and for the next several days we were with him every chance we got. We were always on the look out for him-like children constantly looking out the window to see when their Dad was coming home. And he took care of us like we were his own kids.Whenever we ate together in the traditional Moroccan style from one common platter, Sidi Jamal always took the best morsels of food and placed them before us. When we went out with him, he would make sure that our cloaks were wrapped well to guard us from the cold.When he saw us feeling awkward and lonely in a gathering because we did not understand the dialect spoken, he would turn and smile, briefly fixing his paternal gaze on us and suddenly everything was okay.Although he spoke little English, he loved to practice new English words with us, always asking us how to say this or that. Every word he learned he used with delight never losing interest in the beauty of knowledge gained.He even taught us matters of the heart with the English words he learned. As we ate he would say in English “Eat! Eat good! It is delicious” and somehow we knew he wasn’t talking just about the food. During the spiritual singing he would often tell the singers to “repeat” as he looked over at us and smiled.Everyone seated- all hundred of us, whether they spoke English or not understood that we should take heed of the verses sung.
This was the way Sidi Jamal treated everyone.Everyone felt special.Everyone felt Sidi Jamal’s love.In any gathering, no matter how many people were present all would swear that Sidi Jamal gave them his attention.His actions were from his heart and his heart was full of love for everyone and everything.Unless you were made of stone, it was impossible not to love him back. Grown men cry like babies in his presence and prestigious scholars scream and jump like mad men when he is near.The teenagers at the Zawiya love to make Sidi Jamal smile and were always eager to tell him stories to get his attention. If you seek to love the Prophet, then start by loving this man.The Wali amongst his people is like the Prophet to mankind. (Al-Wali fi’l Qawm, Kal Nabi fi’l Ummah)
On the weekend,we went to see Shaykh Sidi Hamza in Naima village.To stand before the Shaykh and gaze upon him is to stand before the Splendor of Mount Kilimanjaro. Only Kilimanjaro is an ant hill compared to the Shaykh’s majesty .When the Shaykh’s eyes locked with yours it was never more than a second.Not because he looked away, but because you looked down. When we entered the Shaykh’s room, Sidi Omar unconsciously started whispering La ilaha ila Allah over and over again.When we gave the Shaykh our salams it was a wonder that he could even hear us, our voices were so meek.The Shaykh greeted us and advised us to keep up with our dhikr and orientation (Tawajjuh). He told us to say "La ilaha ila Allah" a minimum of 15,000 times a day. For those of us in America he specifically mentioned that we should work together and help one another. When our time with our Master was over he waved us away saying, "now go to the Zawiya!"
That night back at the Zawiya, Sidi Omar decided to pledge himself to the Boutchichi tariqa. Sidi Jamal clasped his hands over Sidi Omar's and read the verses that bond our hearts to Shaykh Sidi Hamza's and to the Master of Mankind, Mohammad, peace and blessings be upon him. We spent several beautiful days with the fuqara and then with reluctance we departed tearfully to return to America. Yet we returned with our hearts full of honey from our beloved Shaykh, the light of this world, inheritor of our Prophet's sanctity, Shaykh Sidi Hamza may Allah be pleased with him. And may Allah be pleased with Sidi Jamal, Sidi Mounir and all the Boutchichi family. The honey is with our Shaykh in safeguarded jars, and the fuqara, like bees, partake of it in quantity.
SubhanAllah Sidi ... This sounded like an episode of a mureed from our tariqah ... Two peas in a pod.
Although those present before respected Shaykh Hamza being given 15,000 tahleel must be on a great level to achieve that end ... I'm a baby in comparison.
Please do du'as for me, that I attain ma'rifa and start to effectively drop my tadhbir with Allah.
Re: Sufism in Pakistan
I think there are very few here in the Uk that are able to the 15000. One of them is a revert and our muqaddam. Unfortunately im not one of them.
May Allah SWT help you in your endeavours Sidi and grant you ma'rifa. Ameen
Re: Sufism in Pakistan
Reading Quran is helpful as long it is a shauq..other shauqs should follow!
Re: Sufism in Pakistan
^ Indeed.
Tariqas are just an effective method to attain ALLAH love.
Re: Sufism in Pakistan
Sufism is not Pakistani phenomena but it is worldwide human phenomena that started from time of Adam (AS). One can say that Sufism is result of spirituality in humans. Sufism is part of Islam just like worshiping Allah, realisation that Allah is creator of everything, and accepting that worldly life is temporary abode of human souls on material world. Sufis are those who detach themselves from material world to concentrate on Allah and spiritual world. Reason is simple, that is:
Those who are deeply attached to material world and its affairs, they could never have soul in rest (Mutma-inna soul), as such attachment creates in them needs, associations, wants, desires, struggles, fears, greed, anger, jealousies, deceits, back-biting, lying, corruption, and many evils related to this material world. Right and wrong does not matter to such souls.
Those who get themselves completely detached from material world and its affairs, they have soul in rest (Mutma-inna soul), as such detachment make them lose needs, associations, wants, desires, struggles, fears, greed, anger, jealousies, deceits, back-biting, lying, corruption, and all evils related to this material world. For them, only important is their spiritual well being and closeness to God. Knowing that it is Allah who gives and takes, they stay completely ‘in content with’ (Mutma-in) what they have or have not.
Obviously, attainment of detachment with worldly affairs is relative, as human souls have wide spectrum of state. On one extreme are people who have deep attachment with material world (such people are worse than animals) and on other extreme are people who have no attachment at all (such people are just like ‘dead’ as far as this material world is concerned). Most humans are in between these two extremes.
In Quran Allah has divided human soul (nafs) in 3 categories.
1: Al-Ammara soul:
12:53 Wama obarri-o nafsee inna an-nafs al-aammara tun bissoo-i illa ma rahimarabbee inna rabbee ghafoorun raheem
12:53 "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful."
Al-Ammara souls are sensual creatures. They are attracted to worldly pleasures, be that pleasure good or evil, without restraints of right or wrong. Regardless of their religion or beliefs, most human souls are in this category. For them, they are not to be blamed for anything but only others are to be blamed. People become their victims for various reasons, from religion, sect, nationality, wealth, greed, power, pride (izzat), or whatever. There is wide spectrum amongst them. At one extreme are souls that are no better than beast (wahshi) and then there are souls reaching the first stage of Al-Lawwama soul.
2: Al-Lawwama soul:
75:2 Wala oqsimu bin-nafsi al-lawwama
75:2 And I do call to witness the self-reproaching (self-accusing) soul
Al-lawwama souls are those who do wrong and evil but regret and blame themselves for their wrongs and evils. They try to shun bad in them and ask forgiveness for their wrongs. There is wide spectrum amongst them. One could be in transition from Al-Ammara soul and other could be at stage touching Al-Mutma-inna soul.
3: Al-Mutma-inna soul:
89:27 Ya ayyatuha an-nafsu al-mutma-inna
89:27 (To the righteous soul will be said) "O (thou) soul, in (complete) rest and satisfaction!
These people are detached from materialistic world and its affairs. They are people who only look towards spiritual world and closeness to God as their goal. Even though there is wide spectrum amongst them, one thing in common is that they are content (Mutma-in) with what they have and what they have not. Hence in Quran they are called Mutma-inna soul.
True Sufis are people who have Mutma-inna soul, regardless of whatever tariqat they follow. They know true essence of spirituality. Some Sufis live their life in isolation and die unnoticed. Some Sufis from whom Allah wants to take work get on lime light.
[Rasul-Allah (SAW) detached himself from material world and its affairs when he started going to ‘Gar-e-Hira’ after marriage. That is different matter that as being Prophet on duty, he had to get involved with worldly affairs later in life.
Same happened when Musa (AS) left Egypt to ‘Sinai desert’ (according to Jews, to Midian across Sinai) and got himself disassociated from material world for number of years. That is different matter that since he was prophet, he had to get involved with worldly affairs in his later life.]
Re: Sufism in Pakistan
Such a beautiful post.
THANKS.
Sufism is not Pakistani phenomena but it is worldwide human phenomena that started from time of Adam (AS). One can say that Sufism is result of spirituality in humans. Sufism is part of Islam just like worshiping Allah, realisation that Allah is creator of everything, and accepting that worldly life is temporary abode of human souls on material world. Sufis are those who detach themselves from material world to concentrate on Allah and spiritual world. Reason is simple, that is:
Those who are deeply attached to material world and its affairs, they could never have soul in rest (Mutma-inna soul), as such attachment creates in them needs, associations, wants, desires, struggles, fears, greed, anger, jealousies, deceits, back-biting, lying, corruption, and many evils related to this material world. Right and wrong does not matter to such souls.
Those who get themselves completely detached from material world and its affairs, they have soul in rest (Mutma-inna soul), as such detachment make them lose needs, associations, wants, desires, struggles, fears, greed, anger, jealousies, deceits, back-biting, lying, corruption, and all evils related to this material world. For them, only important is their spiritual well being and closeness to God. Knowing that it is Allah who gives and takes, they stay completely ‘in content with’ (Mutma-in) what they have or have not.
Obviously, attainment of detachment with worldly affairs is relative, as human souls have wide spectrum of state. On one extreme are people who have deep attachment with material world (such people are worse than animals) and on other extreme are people who have no attachment at all (such people are just like ‘dead’ as far as this material world is concerned). Most humans are in between these two extremes.
In Quran Allah has divided human soul (nafs) in 3 categories.
1: Al-Ammara soul: 12:53 Wama obarri-o nafsee inna an-nafs al-aammara tun bissoo-i illa ma rahimarabbee inna rabbee ghafoorun raheem 12:53 "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful."
Al-Ammara souls are sensual creatures. They are attracted to worldly pleasures, be that pleasure good or evil, without restraints of right or wrong. Regardless of their religion or beliefs, most human souls are in this category. For them, they are not to be blamed for anything but only others are to be blamed. People become their victims for various reasons, from religion, sect, nationality, wealth, greed, power, pride (izzat), or whatever. There is wide spectrum amongst them. At one extreme are souls that are no better than beast (wahshi) and then there are souls reaching the first stage of Al-Lawwama soul.
2: Al-Lawwama soul: 75:2 Wala oqsimu bin-nafsi al-lawwama 75:2 And I do call to witness the self-reproaching (self-accusing) soul
Al-lawwama souls are those who do wrong and evil but regret and blame themselves for their wrongs and evils. They try to shun bad in them and ask forgiveness for their wrongs. There is wide spectrum amongst them. One could be in transition from Al-Ammara soul and other could be at stage touching Al-Mutma-inna soul.
3: Al-Mutma-inna soul: 89:27 Ya ayyatuha an-nafsu al-mutma-inna 89:27 (To the righteous soul will be said) "O (thou) soul, in (complete) rest and satisfaction!
These people are detached from materialistic world and its affairs. They are people who only look towards spiritual world and closeness to God as their goal. Even though there is wide spectrum amongst them, one thing in common is that they are content (Mutma-in) with what they have and what they have not. Hence in Quran they are called Mutma-inna soul.
True Sufis are people who have Mutma-inna soul, regardless of whatever tariqat they follow. They know true essence of spirituality. Some Sufis live their life in isolation and die unnoticed. Some Sufis from whom Allah wants to take work get on lime light.
[Rasul-Allah (SAW) detached himself from material world and its affairs when he started going to ‘Gar-e-Hira’ after marriage. That is different matter that as being Prophet on duty, he had to get involved with worldly affairs later in life.
Same happened when Musa (AS) left Egypt to ‘Sinai desert’ (according to Jews, to Midian across Sinai) and got himself disassociated from material world for number of years. That is different matter that since he was prophet, he had to get involved with worldly affairs in his later life.]
Re: Sufism in Pakistan
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