Discussion about Engagement

[hafeezanwar]

3
Discussion about Engagement

The wealth of kissing the feet of Khaja Saheb was available to me and Moulana Zainuddin, Moulana Minhajuddin, and other pious persons were present at the meeting place.
At that time he told all with his holy tongue, “Darwesh persons, a taleb haq (student) should always busy himself day and night in the remembrance of Allah, whatever be the condition in which he lives. Because the period of life is very short.” As one pious person says, we should endeavour in this till we are alive.
Then he said, “It was heard by Sheikh Nizamuddin Auliya that there are seven times of remembrance of Allah. In the daytime there are three and in the night there are four times.
The day timings are as follows:

1. From morning to Israq;
2. From Israq to Chast; and
3. From Asr prayer to Maghrib (sunset) prayer.

The night timings are as follows:

1. From Maghrib (sunset) prayer to Eisha (night) prayer;
2. From Eisha prayer to Tahajud (supererogatory in the early hours of the morning) prayer;
3. From Tahajud prayer to Kazib (evanescent light before daybreak) morning; and
4. From Kazib morning to Sadiq (dawn) morning.

Afterwards he said that he had seen in the book Mahboob Ashqin in which it was written that a fariq mashgol is that person one who busies himself by the innermost and manifestation in the remembrance of Allah, and who is free from other than Haq (Allah).

The Method of Cleansing of the Innermost
Afterwards, he said the Sheikh of the Islam Khaja Yousuf Chisti wrote in his magazine that the Darwesh people should make the following five things compulsory for themselves which are as follows, so that there will be cleansing of the innermost available to them.

1. Miswak (toothbrush).
2. Reading of the Quran, and if not able to read then reciting Sura Iqlas.
3. To keep perpetual fasting, and if not possible, then to keep fast on the days of baiz.
4. To sit in the direction of Qibla.
5. To live always in the condition of ablution.

Afterwards discussion about what the four worlds are started. He said with his holy tongue that in the world of mysticism if the Darwesh person did not know about the four worlds, then he was not a Darwesh person but was falsely claiming to be a Darwesh person. So for this reason he is not eligible to wear the saintly dress.

The Four Worlds
Afterwards, he said he had seen in the recitals of the Sheikh of Islam Khaja Bahauddin that the four worlds are as follows:

1. Nasut;
2. Malkut;
3. Jabrut; and
4. Lahut.

The details of the above worlds are given by him as follows.

1. The world of Nasut belongs to the animals.
2. Their actions depend upon the following five senses: eating, drinking, smell, seeing, and hearing.

When the mystic person will pass through this world by doing mystic exercises, endeavours and with these attributes then he will reach to the world which is called Alam Malkut (the angelic world) and which is known as the world of the angels where the following actions are available.

1. Tasbih (glorification of Allah)
2. Tahlil (declaration of God’s unity by pronouncing La ilaha illallah)
3. Qiyam (standing)
4. Ruku (genuflexion)
5. Sujud (prostration)

And when one who pass through the above worlds, then he will reach the 3rd world which is called the world of Jabrut (heaven). This is the world of souls. The actions of this world are as follows and which are known as attributes of Hamida (laudable).

1. Shouq (fervour)
2. Zauq (passion)
3. Love
4. Istaiq (fondness)
5. Demand
6. Ecstasy
7. Intoxication
8. Sahu (normal condition)
9. Majad (glory) and mahu (engrossed)

When one who will pass through these attributes, then he will reach the world of Lahut (world lying beyond space and time) and which is a world of no identity. At that time he will became un-related to himself. So it is called world of lamakan (throne of God) and where there is no conversation and no endeavours are find there. As per Quran in which it is available “ Enna ela rabbaka al-muntaha.”
Then he said “ Oh: Darwesh the world of the Nasut is attributed of the soul and the world of Malkut (angelic world) are attributes of the heart, the world of Jabrut (heaven) are attributes of the soul, and the world of Lahut (world lying beyond space and time) are attributes of Allah. So in each and every thing there is proper position and status is there and having its attributes in it. So the soul attracts this world which belongs to the place of the Satan. The heart is attracted of the perpetual paradise. The soul demands Rehman (The Merciful) and also demands the un-disclose secrets. One who follows the mind will go to the hell. One who follows the heart will go to the heaven. One who follows his soul, then he will be eligible for the nearness of Allah. In this situation he was reciting rubai (quatrain) of Sheikh Shuhabuddin Saherwardi and its meaning and interpretation is as follows.
“ One who follows the heart will go to the heaven. One who follows his soul, then he will be eligible for the nearness of Allah.”
When the Sheikh of Islam ended these benefits and he was engaged himself in the prayers so for this reason the well-wisher left the meeting place.

From Maftal Ashiqin
by Mohammed Abdul Hafeez