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Jour­ney of Life

A Doc­u­men­tary on the life of Hazrat Syedna Muham­mad Ameer Shah Gillani Rehmat ullah Alaih has been released. This doc­u­men­tary ” Jour­ney of Life –Hazrat syed Muham­mad Ameer Shah Gillani Rehmat ullah Alaih” cov­ers var­ius aspects of their life includ­ing their faimly back­ground, child­hood, edu­ca­tion, polit­i­cal strug­gle , social and lit­er­ary work and much more

Rev­e­la­tions of the Unseen (Futuh al-​Ghaib)

Rev­e­la­tions of the Unseen (Futuh al-​Ghaib)

78 Dis­courses by Shaikh ‘Abd al-​Qadir al-​Jilani. Per­haps the most well known col­lec­tion of the great Shaikh’s dis­courses, these short and pow­er­ful dis­courses cover top­ics of inter­est to every seeker of the spir­i­tual path. A glimpse at the some of the top­ics cov­ered will reas­sure the reader that the Shaikh is address­ing issues that are as per­ti­nent in this day and age as the day he spoke about them so many hun­dreds of years ago. Here is a small sam­ple: On pass­ing beyond the cre­ation; On draw­ing near to Allah; On fear and hope; On trust and its stages; On how the con­tact [wusul] with Allah is attained; On not com­plain­ing; On the clas­si­fi­ca­tion of the seeker’s state; On the two con­di­tions of the self [nafs]; On the rea­son for the tri­als borne by cer­tain believ­ers; On the seeker and the sought.


Forty-​fifth Dis­course On bless­ings and trials

The Shaikh (may Allah be well pleased with him, and may He grant him con­tent­ment) said:

There are two kinds of peo­ple: Those who are blessed with good for­tune, and those who are tried by what their Lord (Almighty and Glo­ri­ous is He) has decreed.

As for the for­tu­nate ones, they are not exempt from all vex­a­tion and annoy­ance in the enjoy­ment of their bless­ings. Such a per­son may be very com­fort­able indeed, when along comes des­tiny to dis­tress him with var­i­ous afflic­tions, like dis­eases, ail­ments and dis­as­ters affect­ing him­self, his prop­erty, his fam­ily and his off­spring, which ought to teach him a les­son. It seems to him now as if he had never been favored, and he for­gets that good for­tune and how sweet it was. Yet as long as the rich man is secure in his wealth and posi­tion, with male and female ser­vants and safety from ene­mies, he is in a state of bliss as if trou­ble did not exist.

All this is due to his igno­rance of his Lord (Almighty and Glo­ri­ous is He). If he knew that his Lord “is Doer of what He will” (11:107), and that He changes and trans­forms, sweet­ens and embit­ters, enriches and impov­er­ishes, exalts and abases, hon­ors and hum­bles, gives life and causes death, brings for­ward and puts back, why would he be com­pla­cent about his good for­tune, why would he be deluded by it, and why would he despair of happy relief while in the state of afflic­tion? The prob­lem is also due to his igno­rance of this world, where he felt secure, and expected to find a seren­ity uncon­t­a­m­i­nated by grief, for­get­ting that it is the abode of trou­ble and dis­tress, of bother and worry, that trou­ble is its norm and com­fort only inci­den­tal to it. This world is like the aloe tree, the first fruit of which is bit­ter, while the last is sweet as honey. No man can get at its sweet­ness till he has swal­lowed the bit­ter­ness of it, so he will never reach the honey with­out endur­ing the bit­ter taste with patience. Any­one who bears its tri­als patiently will even­tu­ally savor its bless­ings.

The laborer is given his hire only after the sweat of his brow, the exhaus­tion of his body, the agony of his spirit, the con­stric­tion of his breast, the loss of his strength, the hum­bling of his self­ish nature, and the break­ing of his pas­sions, all in the ser­vice of a crea­ture like him­self. Only when he has swal­lowed all these bit­ter pills will he finally enjoy good food, tid­bits and fruit, fine clothes, com­fort and hap­pi­ness, if only in very small mea­sure.

What the world has to offer, then, is bit­ter at first, just as the top layer of honey in a jar is marred by a bit­ter taste, and the eater can­not reach the bot­tom of the pot to get at the pure part until after he has taken the top layer. Thus if the ser­vant per­se­veres in per­form­ing the Lord’s com­mand­ments (Almighty and Glo­ri­ous is He) and observ­ing His pro­hi­bi­tions, and in sub­mit­ting with com­plete trust to the course of des­tiny [qadar], and if he swal­lows all the bit­ter­ness and bears all the bur­dens involved, oppos­ing his pas­sions and giv­ing up his self-​willed desires, Allah (Almighty and Glo­ri­ous is He) will reward him with a pleas­ant exis­tence in later life, with lav­ish care, com­fort and dig­nity. The Lord will become his guardian and nour­ish him, just as He nour­ishes the suck­ling babe, with­out his hav­ing to worry or bear any trou­ble and strain in this world and the here­after, so he will be like the per­son who rel­ishes the honey at the bot­tom of the jar, after eat­ing the bit­ter layer on top.

The ser­vant who is blessed with good for­tune must there­fore never feel secure from the cun­ning tests of Allah (Almighty and Glo­ri­ous is He), delud­ing him­self into believ­ing that his pros­per­ity is bound to last for­ever, for­get­ting to be thank­ful for it, and let­ting it slip loose by omit­ting that grat­i­tude. As the Prophet (Allah bless him and give him peace) has said: “Good for­tune is a wild beast, so tie it up with grat­i­tude.” Thanks for the bless­ing of wealth are offered by acknowl­edg­ing the gra­cious bene­fac­tor, namely Allah (Almighty and Glo­ri­ous is He), by telling one­self about it under all cir­cum­stances, by rec­og­niz­ing His favor and grace. The ser­vant must not put him­self above his Lord, nor trans­gress the lim­its He imposes, nor fail to observe His com­mand­ments in the mat­ter. Grat­i­tude is then fur­ther shown by dis­charg­ing one’s duties in respect of the alms-​due, expi­a­tion, votive offer­ings and char­i­ta­ble dona­tions, by help­ing the dis­tressed, vis­it­ing the needy and those who are in dire straits through the vicis­si­tudes of cir­cum­stance and rever­sal of for­tune from good to bad, mean­ing that times of pros­per­ity and plenty have given way to wretched­ness and mis­ery. Grat­i­tude for good health in the limbs and organs of the body is shown by enlist­ing their aid for works of obe­di­ence, and refrain­ing from unlaw­ful actions, bad deeds, sins and offenses.

This is how to keep bless­ings from roam­ing and wan­der­ing off, how to water their tree and encour­age the growth of its branches and leaves, ensur­ing that it bears good fruit, sweet to the taste and whole­some to digest, deli­cious to chew and easy to swal­low, con­tribut­ing to the health and devel­op­ment of the body. Then its ben­e­fi­cial effect on the limbs and organs will become man­i­fest through var­i­ous acts of obe­di­ence, good works and invo­ca­tions of remem­brance. As a result of all this, the ser­vant will then enter in the here­after into the mercy of Allah (Almighty and Glo­ri­ous is He), and abide for­ever in the gar­dens of Par­adise together with “the Prophets and the cham­pi­ons of truth, the mar­tyrs and the right­eous; the best of com­pany are they!” (4:69).

If the ser­vant does not act like this, how­ever, if he allows him­self to be deluded by the super­fi­cial glamor of this world and by the taste he gets of its plea­sures, if he is con­tent with the bril­liance of its phan­tom show and light­ning flashes, with its early morn­ing breeze on a hot summer’s day, with the smooth­ness of the skins of its snakes and scor­pi­ons, if he is for­get­ful and blind to the deadly poi­sons lurk­ing in its depths, to the pit­falls and traps it has set to catch and ensnare and destroy him, then he should be given a wel­come to perdi­tion and rejoice in rapidly impend­ing ruin and des­ti­tu­tion, with humil­i­a­tion and scorn in this world and tor­ment to come in the fire and flame of Hell.

As for one who suf­fers tribu­la­tion, he will some­times be tried as a pun­ish­ment and ret­ri­bu­tion for an offense he has per­pe­trated or a sin he has com­mit­ted, at another time as an expi­a­tion and purifi­ca­tion, and finally, for the sake of ele­va­tion in spir­i­tual degrees and advance­ment to high stages, to join those versed in knowl­edge, peo­ple with expe­ri­ence of all states and sta­tions. This they have received through the prov­i­dence of the Lord of cre­ation and of mankind. Their Lord has sent them to ride the fields of mis­for­tune on the mounts of friend­li­ness and kind­ness, and refreshed them with the breeze of lov­ing looks and glances while in move­ment or at rest, because their trial was not intended to destroy them and hurl them into the abyss. Rather did He put them to these tests for the sake of choice and selec­tion, so draw­ing from them the real­ity of faith, which He puri­fied and sep­a­rated from poly­the­is­tic asso­ci­a­tion [shirk], pre­ten­sions and hypocrisy [nifaq], and pre­sent­ing them with all kinds of knowl­edge, secrets and enlight­en­ment. Then He made spe­cial favorites of them, entrusted them with His secrets, and granted them the plea­sure of His com­pany.

The Prophet (Allah bless him and give him peace) said: “The patient poor are the guests of the All-​Merciful on the Day of Res­ur­rec­tion, in this world and the here­after,” mean­ing in their hearts in this world, and phys­i­cally in the here­after. For those tri­als have the effect of mak­ing their hearts pure and free from sin­ful asso­ci­a­tion, and from attach­ment to crea­tures, worldly means, wishes and self-​willed desires. They are instru­men­tal in melt­ing them and smelt­ing out the pre­ten­sions and pas­sions, and the expec­ta­tion of returns for obe­di­ent behav­ior, in the form of high degrees and sta­tions in the here­after, in par­adise and its gar­dens.

The sign that tri­als are being inflicted as ret­ri­bu­tion and pun­ish­ment is lack of patience while they last, as well as anx­i­ety and com­plain­ing to crea­tures and peo­ple.

The sign that the tribu­la­tion is for expi­a­tion and purifi­ca­tion of sins, is the pres­ence of beau­ti­ful patience, with­out com­plaint or expres­sion of anx­i­ety to friends and neigh­bors, and with­out irri­ta­tion with the per­for­mance of com­mand­ments and acts of obe­di­ence.

The sign that the tri­als are for the sake of spir­i­tual progress is the pres­ence of con­tent­ment, har­mony, self-​composure, quiet trust in the work­ing of the God of the earth and the heav­ens, and anni­hi­la­tion within them until their even­tual removal with the pas­sage of time.

Tazkara mashaikh e Sarhad

(Mem­oir of the Shuyūkh and Islamic Schol­ars of the Fron­tier, Vol­ume I ) Pages 291

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Salat e Ghousia

(The Ghawthiya Prayer) 72 pages .Pub­lished by Mak­taba e Al Has­san, 1992.

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Life( of the Prophet) Trans­la­tion of Ara­bic Jour­nal ‘Tuhfat-​ul– Fahul Fi Istaghasa Bir Rasul’

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