Hzt SULTHAN SHAH
Hazrath Sulthan Shah Qadiri Chishti is one of the greatest sufi Mashaikhs of all the human history. He set off in the path of Sufis at the younger age of 14.
For, his spiritual training he followed the paths of about seven Mashaikhs. In those years, he wandered about all over India, completed his spiritual trainings at different locations in North India.
Now, he lives the life of the Spiritual Guide, Sufi Sheikh, at his residence in Aluva, in Kerala. Thousands are coming to visit him there on each day. He has thousands of disciples. A majority of then hail from counted centers of North India. He has crores of disciples in Gulf and other countries also.
He promotes the ideal of Tauhid, as preached by Prophets and their successors, the Folk of Allah.He call all the men and Jinn to the message of the sacred verse of Quran “And I(Allah) created not the
Jinn and men except they should worship Me(Alone)” (Surah: 5.51:56).
In the community of Prophet Muhammad (S.W), Sufi saints were the real profounder of peace and harmony. They nourished the harmonious living of different religions, and creeds in the world. The rich history of our country, India, bears clear-cut evidence to the fact. No history of Indian culture will be complete without giving the deserving share held by Sufis at different ages.
At our present day world, Sulthan Shah does the same job. His mission is the duty of Prophet Muhammad (S.W) has entrusted his real followers, to call the creatures of God to His Nearness. This was done by all Sufis. They preached humanity, and fought against brutality. They stood for the brotherly kindness, and humane cooperation. They stood against hatred and animosity; they never caused violence or struggle. They wanted to bring out peace here. Peace in the lives of all people. Peace inside the minds of each human being. Peace comes when onereach near Almighty. For, God is peace. Peace of all worlds.
This was preached by all the prophets. Hazrath Sultan Shah propagates the same path. Uncountable numbers of people visit his doorsteps on each day. No difference of religion or caste in them. They are all with same minds. They expect nothing but a word of advice, some principles that they can live upon and strive after. Hazrath Sultan Shah is the dependable source of solace for them. He is not decreeing anything that will harm them. No violence, nor struggle for worldly pleasures. His teachings provide him food for their thought and meaning for their life.
So many things happen in our world without purposes. To teach the creatures of Almighty the purpose of their living, and leading them to achieve that goal, is the mission of Hazrath Sultan Shah. Many have come forward to shoulder the responsibility of his grand mission under his guidance. Among them, there are scholars, professionals, businesspersons and laymen. He stands as a beacon for them all.
His mission is encapsulated in the Kalima “La ilaha Illallahu Muhammad Rasoolullahi”. This Kalima was preached by Prophet(s), and agreed by all prophets before Him. He is the Khalifa of Allah’s Prophet entrusted to preach and propagate the Kalima across the world. This duty was handled by such great saints like Ghaus-e- ‘Azam Abdul Qadir Jeelami(Q.S), Kwaja Mu’inuddin of Ajmir(Q.S), Nizamuddin Auliya of Delhi and others. They are the Khalifas of Alla’s Prophet to this world. Sheikh Hazrath Sultan Shah Qadiri has come in their tradition. He promotes such pristine principles realized by all these great saints.
Hazrath Sultan Shah was handed over the Khilafa of “La ilaha Illallahu Muhammad Rasoolullahi” from the great hands of Syed Muhammad Badshah Yamani Qadiri(R.A) of Wadi, Karnataka. Qadiri of Wadi(R) left this world in 1399th year of Hijra. Now, Hazrath Sultan Shah is sought after by auliya, ulama and common people alike.
“La ilaha Illallahu Muhammad Rasoolullahi” was the perfect path; Prophet(s) has bidden His community to follow. Hazrath Badshah Yamani Qadiriwas the seventh of Sheikhs, spiritual guides, which Hazrath Sulthan Shah has followed; His spiritual ascent reached its fullness upon his hands. He taught Hazrath Sultan Shah the profound principles contained in the word of Kalima. Kalima contains the mysteries behind all being and all existence.
Countable ones of auliya are seen wandering around the people showing miracles. These are known like ‘Karamaths’.
But Tauhid is not a path for the folk of Karamaths, Folk of Towhid live among the people. They propagate the religion of heart. They profess love and human kindness.
They advise people to come near God through the path of love. For, one can’t love Almighty, unless he loves his humans. These are the real Folk of Allah. As well described in Holy Qur’an “The Folk of Allah, they have no fear, nor do they have any sorrow”.
Real Folk of Allah lives among the people. They have no tear of God’s creatures. They preach to fear only God. For, fear breeds contempt and hatred among people.
They expect nothing from this world. They have no worldly ambition. Hence, no sorrow will take their minds. They strive hard to purify the blotted hearts of their fellow humans. For, they have known the peacefulness of reaching Almighty. They want to guide in their path. Hazrath Sulthan Shah is perfect one of them. He leads the creatures of Almighty to reach His presence, and find ultimate happiness. Let us stand behind him to achieve this profound goal. And Almighty Allah may accept it as a good deed from us.
The following discourse was delivered by Shaikh, the Imam and the great axis of the era for Jeevan T.V (A Malayalam Channel) in connection with their Ramadhan special programmes on 2006 October.
By the grace of Allah, Sultaniya Foundation publishes this work as a great service to all the humanity.
|From Sir ul Asrar of Shaikh Jeelani
The beginning of creation [ibtida' al-khalq]
You should know—may Allah enable you to achieve what is dear and pleasing to Him!-that Allah (Exalted is He) first created the spirit of Muhammad (Allah bless him and give him peace) from the light of His Beauty. As Allah (Almighty and Glorious is He) has told us:
I created the spirit of Muhammad (Allah bless him and give him peace) from the light of My countenance.
As the Prophet (Allah bless him and give him peace) has said:
The first thing that Allah created was my spirit [ruh]. The first thing that Allah created was my light [nur]. The first thing that Allah created was the pen [qalam]. The first thing that Allah created was the intellect ['aql].
| This means that they are all one thing, that being the Muhammadan Reality [al-Haqiqat al-Muhammadiyya], but it is called a "light [nur]" because it is pure and unclouded by the darknesses of Majesty. As Allah (Blessed and Exalted is He) has said:
There has now come to you from Allah
qad ja'a-kum mina 'llahi
a Light, and a clear Book.
Nurun wa Kitabun mubin. (5:15)
It is also called an "intellect ['aql]," because it comprehends universal truths [kulliyyat]. It is also called a "pen [qalam]," because it is an instrument for the transmission of knowledge, just as the pen is an instrument in the realm of letters [of the alphabet].
The Muhammadan spirit is thus the quintessence of all entities, the first of all beings and the origin of them all. As he has said (blessing and peace be upon him):
I am from Allah and the believers are from me.
Allah created all the spirits from him in the realm of Divinity [Lahut], and in the finest real formation. "Muhammad" is the name of all human beings in that realm, and he is the original home.
Then, when four thousand years had passed, Allah created the Heavenly Throne ['Arsh] from the light of the eye of Muhammad (Allah bless him and give him peace), and from the Heavenly Throne He created the rest of existing entities. Then He reduced the spirits to the lowest level of existence, meaning the physical bodies. As Allah (Exalted is He) has said:
Then We reduced him [the human being]
to the lowest of the low.
asfala safilin. (95:5)
In other words, the first descent was from the realm of Divinity [Lahut] to the realm of Omnipotence [Jabarut]. Between the two Sanctuaries, Allah (Exalted is He) clothed them with the light of Omnipotence, which is the royal spirit [ruh sultani]. Then he sent them down, in this attire, to the realm of Sovereignty [Malakut], and He clothed them with the light of Sovereignty, which is the immaterial spirit [ruh ruhani]. Then He sent them down to the realm of Dominion [Mulk], and He clothed them with the light of Dominion, which is the physical spirit. Then from it Allah created the bodies. As He has said (Exalted is He):
Out of it [the earth] We created you,
and into it We shall send you back again,
wa fi-ha nu'idu-kum
and We shall bring you forth from it a second time.
wa min-ha nukhriju-kum taratan ukhra. (20:55)
Then Allah (Exalted is He) commanded the spirits to enter the bodies, so they entered at Allah's command (Exalted is He). As He has said (Almighty and Glorious is He):
And I breathed into him of My Spirit.
wa nafakhtu fi-hi min Ruhi. (38:72)
When the spirits became attached to the physical bodies, they forgot the covenant they had contracted on the day when Allah asked them: "Am I not your Lord?" and they said: "Yes indeed!"3 Because of this, they did not return to the original home, but the All-Merciful Source of Help took pity on them. He sent down Heavenly Books to remind them of that original home. As He has said (Exalted is He):
We sent Moses with Our signs, [saying]:
wa la-qad arsalna Musa bi-ayati-na
"Bring your people forth from darkness into light,
an akhrij qawma-ka mina 'z-zulumati ila 'n-nuri
and remind them of the days of Allah."
wa dhakkir-hum bi-ayyami 'llah. (14:5)
In other words: "Remind them of the former days of communion with Him, in the company of the spirits."
All the Prophets came into this world and went away to the Hereafter because of this admonition, but few human beings took heed, longed for their original home and returned to it, until Prophethood was assigned to the supreme Muhammadan spirit, the seal of the Mission and the guide away from error. Allah sent him to those heedless people, to open their eyes from the sleep of heedlessness, so he summoned them to Allah (Exalted is He), to contact with Him and the meeting with His sempiternal Beauty. As Allah (Exalted is He) said to him:
Say: "This is my way: I call to Allah
qul hadhihi sabili ad'u ila 'llah:
with insightful knowledge, I and whoever follows me."
'ala basiratin ana wa mani 'ttaba'a-ni. (12:108)
The Prophet (Allah bless him and give him peace) once said:
My Companions are like the stars. Whomever of them you follow, you will be guided aright.
Insight comes from the eye of the spirit, which opens within the heart of the saints [awliya']. That is why it is not acquired by knowledge of the external world, but only by knowledge of the inner Presence. As Allah (Exalted is He) has said:
And We taught him knowledge from Our Presence.
wa 'allamna-hu min ladun-na 'ilma. (18:65)
It is therefore necessary for the human being to acquire that eye, and so become one of the masters of insight, by taking instruction from a saint, a spiritual guide whose teaching concerns the realm of Divinity [Lahut].
O brethren! Wake up, and hasten to forgiveness from your Lord through repentance! As Allah (Exalted is He) has said:
And hasten to forgiveness from your Lord,
wa sari'u ila maghfiratin min Rabbi-kum
and a Garden as wide as the heavens and the earth,
wa jannatin 'ardu-ha 's-samawatu wa 'l-ardu
which has been made ready for those who are truly devout.
u'iddat li'l-muttaqin. (3:133)
Embark upon the path, and return to your Lord with these spiritual caravans. The path will soon be cut off, and no travelling companion will be found. We have not come to settle in this vile, dilapidated world, nor for the sake of eating, drinking, and satisfying crude natural instincts. Your Prophet is waiting, sorrowful for your sake.
As he said (peace be upon him):
My sorrow is for the members of my Community who will come in later times.
The knowledge that is sent down to us is twofold: exoteric and esoteric, meaning the sacred law [shari'a] and direct understanding [ma'rifa]. Allah (Exalted is He) has commanded us to apply the sacred law to our outer being, and direct understanding to our inner being, so that the combination of the two will result in knowledge of Reality [Haqiqa], just as fruit is produced by the tree and the leaves. As Allah (Exalted is He) has said:
He has partitioned the two seas.
They meet, [but] between them there is a barrier
yaltaqiyan: baina-huma barzakhun
that they do not overpass.
la yabghiyan. (55:19,20)
Reality cannot be attained, and the goal cannot be reached, by exoteric knowledge alone. Perfect worship is accomplished by means of both forms of knowledge, not one without the other. As Allah (Exalted is He) has said:
I did not create the jinn and humankind
wa ma khalaqtu 'l-jinna wa 'l-insa
except to worship Me.
illa li-ya'budun. (51:56)
In other words: "to know and understand Me." If someone does not know and understand Him, how can he worship Him? Direct knowledge is attainable only by removing of the veil of the lower self [nafs] from the mirror of the heart, and cleaning and polishing that mirror. It will then reflect the beauty of the treasure hidden in the secret of the heart's core. Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:
I was a hidden treasure and I wished to be known, so I created Creation.
It is clear, therefore, that Allah (Exalted is He) created the human being to know and understand Him.
Direct knowledge is of two kinds: knowledge of the attributes [sifat] of Allah (Exalted is He), and knowledge of His Essence [Dhat]. Knowledge of the attributes is experienced by the physical body in both domains [this world and the Hereafter], while knowledge of the Essence is experienced by the holy spirit in the Hereafter. As Allah (Exalted is He) has said:
And We supported him [Jesus] with the holy spirit.
wa ayyadna-hu bi-Ruhi 'l-Qudus. (2:87)
They [who know the Essence] are likewise supported with the holy spirit.
These two experiences are attainable only by means of two forms of knowledge, the exoteric knowledge and the esoteric knowledge mentioned above. As the Prophet (peace be upon him) once said:
Knowledge ['ilm] is twofold: knowledge conveyed by the tongue, that being Allah's testimony to His servants, and knowledge conveyed by the heart, that being the knowledge that is useful for the attainment of the goal.
First of all, the human being needs knowledge of the sacred law, in order to provide the body with sufficient education in the realm of the attributes, that being the realm of the stages of development. He then needs esoteric knowledge, in order to provide the spirit with education in its own realm of understanding. That can only be achieved by abstaining from all practices that are incompatible with the sacred law and the spiritual path [tariqa]. Its achievement requires the endurance of personal and spiritual hardships, for the sake of pleasing Allah (Exalted is He), without hypocritical display [riya'] and the pursuit of fame [sum'a]. As Allah (Exalted is He) has said:
So whoever hopes for the meeting with his Lord,
fa-man kana yarju liqa'a Rabbi-hi
let him do righteous work,
fa-l'-ya'mal 'amalan salihan
and let him give no one any share at all
wa la yushrik
in the worship due unto his Lord.
bi-'ibadati Rabbi-hi ahada. (18:110)
The realm of direct knowledge is the realm of Divinity [Lahut], and that is the original home, in which the holy spirit was created in the finest formation. What is meant by the holy spirit is the real human spirit, which was installed in the core of the heart, and which becomes manifest through repentance, instruction, and constantly declaring: "There is no god but Allah [la ilaha illa 'llah]." This declaration is first made with the tongue, then with the inner being, when the heart has become alive.
The Sufis have called the inner being "the child of the spiritual concepts [tifl al-ma'ani]," because it arises from the sacred conceptions. It is called a child for several reasons:
1. It is born from the heart, as the child is born from the mother, then reared by the father as it steadily grows to maturity.
2. Just as worldly knowledge is taught to ordinary children, spiritual knowledge is taught to this special child.
3. The ordinary child is unsoiled by the filth of external sins, and this special child is likewise pure and unstained by the filth of polytheism [shirk], heedlessness and physicality.
4. In the case of this special child, the purity of form is even greater, so it is seen in dreams in a shape like that of the angels.
5. Allah (Exalted is He) has described the attendants of the Garden of Paradise in terms of childhood [tifliyya], in His saying (Almighty and Glorious is He):
There wait on them immortal boys.
yatufu 'ala-him wildanun mukhalladun. (56:17)
And there go round, waiting on them,
wa yatufu 'alai-him
young boys of theirs,
as if they were hidden pearls.
ka-anna-hum lu'lu'un maknun. (52:24)
6. The name "child" conveys a sense of its gentleness and its cleanliness.
7. The name "child" is used metaphorically, to indicate its connection with the body and its likeness to the human form, but only for the sake of comparison, not for the purpose of belittlement. It refers to this "child's" initial state.
This "child" is the real human being, because he has a connection with Allah (Exalted is He), so the body and physicality are not unlawful to him. As the Prophet (Allah bless him and give him peace) once said:
I have a time with Allah, when there is no space for any angel brought near [to the Lord], nor for any Prophet sent as a Messenger.
This [Prophet sent as a Messenger] refers to the human nature of the Prophet (Allah bless him and give him peace). The angel brought near [to the Lord] refers to his spirituality, which was created from the light of Omnipotence [Jabarut], as was the angel, so it has no entry into the light of Divinity [Lahut]. The Prophet (blessing and peace be upon him) also said:
Allah has a Garden in which there are no houries, no palaces, no honey and no milk, but where one gazes only at Allah's countenance (Exalted is He).
As Allah (Magnificent is His Majesty) has said:
Faces on that day will be resplendent,
wujuhun yawma'idhin nadira:
looking toward their Lord.
ila Rabbi-ha nazira. (75:22,23)
As the Prophet (peace be upon him) said:
You will see your Lord as you see the moon on the night when it is full.
If the angel and the physical body entered into these realms, they would be burned to ashes. As Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:
If I disclosed the splendors of My Majesty, I would burn up everything as far as My eye can see.
As Gabriel (peace be upon him) said: "If I had drawn nearer by a fingertip, I would have been set on fire."