The Master of Authority Hajj Dr. Nour Ali Tabandeh Majzoub Ali Shah

 

The Master of Authority Hajj Dr. Nour Ali Tabandeh Majzoub Ali Shah

 

 O Ali

_________________

آشنائي با عرفان و تصوف

Sufi Path

La Voie Soufi

Путь суфия

التعرف مع العرفان و التصوف

 

عرفان اور تصوف سے آشناتی

 

ما التصوف

 

تصوف چيست

_________________

رفع شبهات

۱-  موضوع و معنی بدعت

 

۲-  راجع به مهدی و مهدویت

 

۳-  نیابت خاصّه و عامّه

 

۴-  موضوع بیعت

 

۵-  راجع به غسل اسلام پرسش شده

 

۶-  موضوع تمثّل صورت امام

 

۷-  درباره صحّت استعمال عشق

      نسبت به مقام مقدّس الوهیت

 

۸-  راجع به پیدایش تصوّف و منشأ آن

 

۹-  عقاید خلافی كه به بعض بزرگان

      تصوّف نسبت داده شده

 

۱۰- بعضی امور ناشایست و خلاف شرع

       به بعض عرفا نسبت داده شده

 

۱۱- اخباری كه در ذمّ تصوّف از

      معصومین (ع) روایت شده

 

۱۲- عقیده عرفا درباره رؤیت حقّ تعالی

       چیست؟

 

۱۳- درباره جبر و تفویض چه عقیده دارند؟

 

۱۴- نظریه عرفا درباره معاد چیست؟

 

۱۵- درباره معراج و كیفیت آن سؤال شده

       است

 

۱۶- نظریه سلسله نعمة اللّهیه نسبت

       به علمای اعلام چیست؟

 

۱۷- رویه عملی سلسله نعمةاللّهیه

       چیست؟

 

۱۸- «اذا عرفت فاعمل ماشئت» به چه

        معنی است؟

 

۱۹- موضوع عشر ارباح مكاسب چیست؟

 

۲۰- درباره مصافحه سؤال شده

 

۲۱- عرفا درباره طهارت یا نجاست اهل

        كتاب چه نظر دارند؟

 

۲۲- راجع به ارتداد و نظریه عرفا درآن باره

       سؤال شده است

 

۲۳- نظریه سلسله گنابادی راجع به

        كشیدن تریاك چیست؟

 

۲۴- علّت عدم دخالت فقرا در سیاست

       چیست؟

 

۲۵- درباره سماع و غنا سؤال شده است

 

۲۶- دربـاره شـارب و گذاشتـن و یا زدن آن

        پرسش شده است

 

۲۷- موضوع ارباح نقود و غلّات (ربا) سؤال

       شده

 

۲۸- درباره استعمال ظروف طلا و نقره

       سؤال نموده‏‌اند

 

۲۹- خاتمه

 

۳۰- مكتوب مولانا محمّدباقر مجلسی

        (سایر مكتوبات از مجلسیین (ره))

 

__________________

 

دریافت رساله‌ رفع شبهات كامل

 

___________________

 

خلاصه اصول تعلیمات و رویه معموله سلسله علّیه گنابادى

 

فضیلت مجالس ذکر

 

                                                  

 

درآمدي بر تحولات تاريخي سلسله

 نعمت اللهيه در دوران اخير

 

Thinking and Verification

 

Man’s privilege over other animals is his reason and far-seeing thought. A child from the very first day of his birth is similar to other animals but with the growth of the body, his power of thought also develops and his foresight increases.

            He finds out from what is known to him or from what he has seen and heard that which was formerly unknown to him as well as discovering the works and influences of other beings.

            He engages in embellishing and grooming his corporeal body and attends to its requisites both internal and external. The more he employs his mind, the better requirements that are provided, the better he will progress.

            It is evident that gradually he begins to find out the effects and the mysteries of the world of creation, and makes inventions and creates arts and techniques for the benefit of his fellow-creatures.

            He should not, however, limit himself to this alone; nor devote all his thought to the outer life; nor use up all his endeavors for his body and its requirements which is mortal; rather, he should awaken and ponder on this:

Where have I come from and for what purpose?

Where am I to go, and where shall my home be?

 

 

Proofs of the Immortality of the Spirit,

Incorporeality of the Soul, and the Next World

 

And from the limitation of the body and material things and their transformations, from the gradual and complete annihilation of the body, from the unceasing burning of the innate search and passion for worldly desires, from the pursuit of wishes and the longing for that which he has lost, he will be brought to realize that this unending agitation of thought is not restricted to the world and that human reality is something other than this body. Rather, that which controls the [human] faculties and organs and remains unchanged throughout all the transformations of the body and is single despite the plurality of its faculties and is strange to all despite its familiarity with them and is the knowing, the seeing, and the powerful in the body and is enduring and single in spite of the unawareness of the body and the heedlessness of imagination and throughout childhood, youth, and old age as well as during happiness and unhappiness, corpulence and leanness, illness and health and to which are attributed thought and reason is called “soul” or “spirit”, it is the reality and the personality of man and is neither corporeal nor perceptible. The heart and the center of thinking are the intermediaries between spirit and body and spirit dominates over the heart and the heart dominates over the body.

            We should, therefore, not entangle the spirit constantly in the well and prison of the body with illusion (wahima); rather, the body should be illuminated through the heart with the light of spirit.

            And one’s truth should not be sacrificed to the world, but one should attend somewhat to one’s own self and discover that the effects, words, thoughts, and deeds which are with us throughout life and even unto death are perceptible, but are not found in the body. Therefore, as they are kept on the tablet of the spirit, they remain non perished and stay with the spirit forever, even after natural death and complete annihilation of the body, which during lifetime is also in the process of perishing.

            As man lives without the body when asleep, and becomes happy or sad after waking up due to the states and the occurrences that he has undergone [during his sleep], and if he has had a good or a bad dream, whether he wants to or not, he will feel the happiness or unhappiness arising from it after waking up and later on he will see the effects or [the realization of] the dream itself; in the same way, our deeds will accompany us and will bring about ease or torture after death. We should, therefore, give thought to the comfort of the hereafter.

            But thought cannot find its way there by itself: hence we have to seek for a path and a guide in order to arrive there. As the prophets and the Saints have already passed along the Path, have experienced its troubles, have gained a knowledge of the provisions for the Path, have been commissioned to awaken [people], and have indicated the right and the wrong way, we should, therefore, seek to comply with their orders. The birth of such far-sightedness is the beginning of journeying towards God.

            If this search and desire intensifies, if the believer resolves to correct himself, and he realizes that he will not attain his Goal by mere outward religiousness or by merely professing to be religious by enacting the outward appearance of religion and that he cannot travel along the Path simply by the writings and the instructions of the Guide and that a Path with endless dangers and innumerable highwaymen should be traveled with a guide and a weapon, he will begin to do research or to investigate in order that he might find out the explicit decree (nass) of the Predecessors, who have been clear-sighted and well-informed and whose words he considers to be the truth. This decree is the only means by which the Guide can be recognized and is also conjoined with the [divine] effect.

            He should, then adhere [to the Guide] with insight and with good belief, and surrender himself like Moses in his following of Khidr. Such adherence is called, in Gnostic usage and terminology, the “beginning of the journey”.

            He should, afterwards, in accordance with the orders that he has received, pass along the Path with the steps of an aspirant. And without any objection or doubt, he should maintain his steadfastness in his inspirations (halat-I warida), removing himself from temptations by using the remembrance (dhikr) [of God] as a weapon, and be always in the state of meditation (fikr).

            He should take thought of the end, not cling only to outward appearance, and as long as he lives, should not take the grip of his heart from the skirt of the Pir (i.e. should cling to him). He should also turn his face in the direction (wijha) of the Divine Order and consider showing reverence to him likewise as that paid to God and comply with what pleases him. Doing so is praiseworthy, though blind imitation (taqlid) founded on an unstable basis is blameworthy.

            And he should for the attainment of [spiritual] luminosity and insight  --  which brings about a state of powerlessness and indigence – increase his recourses (tawassul) [to the Pir], regarding them as coming from the beams of the Pir’s [spiritual] attention, lest he should fall into the abyss of boastfulness. For the dangers of self-conceit, obstinacy, and pride are the great dangers of the Path.

A summary of the Faithful’s Attributes

(of Salih's Advice)

In conclusion, in order that the attention of the reader may be increased, I shall write, as a summary of what has been written so far, the attributes and morals of a true believer – who is more rare than the “red sulphur” (Kibriti ahmar) – all of which are taken from the words of God, the Prophet, His Eminence Master of Masters (peace be upon them). In this case repetition is desirable both for emphasizing and for reminding.

A believer wishes for God and seeks God. He has pure intention, a humble heart, and a submissive body. He does not stretch his foot away from the Path, nor does he slip from it. His friendship is immaculate and his deeds are free from deceit. He attends to himself, not to others. He fears only his own self, and others are safe from him. His observance is out of knowledge, his only benefit is to receive a lesson; his silence is that of wisdom; and his words are those of truth. He has knowledge coupled with patience, wisdom with steadfastness, forgiveness with power, and bravery with kindness and mildness. He feels happy when he does well to others, feels remorse for his wrongdoing, and fears his own self. He weighs up the consequences of an action, withstands hardships, and seeks assistance, in any state and act, in patience and prayer.

He is ready for death and prepares himself and makes provision for it. He does not waste his precious life but spends it in doing good, and advises others to do well. His modesty overcomes lust; his forgiveness overcomes anger; his friendliness overcomes enmity; and his contentment overcomes greed.

He dresses as people do, and lives among them but does not attach his heart to them. He hastens to render servitude to God and does not put off until tomorrow what he can do today. He is moderate in worldly affairs, and keeps himself away from sin. He does not harm anybody, does well to anyone who has done him wrong, re-embraces anyone who has broken off relations with him, and forgives anyone who has deprived him [of his rights].

He does not beg for anything from others and does not reject their requests. He does not supplicate anyone for anything except He who is free from want, and fulfils the need of the needy. He does not ask for justice but he himself exercises it. He keeps himself from making errors, always admits himself guilty, and forgives other’s errors. He is an enemy of oppression and a friend to the oppressed. He is not offended by the coldness of others.

He does not find fault with others, accepts people’s excuses, and conceals their faults. He does not rejoice at other people’s flattering him and does not grieve over their slandering him. He sympathizes with the Faithful, that is to say, he feels glad about their happiness and sad about their troubles, and tries to find, if he can, a way to help them and to make their hearts happy; otherwise, he asks God for help. He wishes for others whatever he wishes for himself and considers good for them whatever he considers good for himself. He does not get impatient with a believer but gives advice to him in private, and wishes him well both secretly and openly.

He does not become happy when the world favors him, nor does he become sad when the favor is withdrawn. He strengthens his resolution, does not adopt bad habits, does not repeat his mistakes, does not answer unless he is asked; and, when speaking, he speaks briefly and weighs up his words, and his deeds bear witness to his words.

He does not fail in the management of his life. He refrains from deceit, hypocrisy, and telling lies. He does not think highly of himself and does not look down on others. He does not upbraid others, nor does he dispute with them. He does not spend too much of his time with women, but is kind to them and pleases them. He tries to give satisfaction to his neighbors, and does not raise his voice. He does not gossip with other people, and tries to bring about reconciliation among them. He is fair in judgement and does not treat with anyone unjustly. He does not laugh shamelessly. He does not make [undue] haste in achieving his affairs. He does not speak ill of people, honors the memory of the absent, and does not swear at anybody.

He chooses wise friends and keeps away from bad companions. He is a friend to the oppressed, vagrants, and the weak. He keeps company with the dervishes and does not prefer people’s satisfaction to God’s. He does not fail to aid others with his possessions, life, and body.

He accepts when invited and greets his friends when meeting them. He consults others about his affairs and is not disloyal to people in consultation. He does not take bribes, although it is not inadmissible to receive remuneration and get reward for his work.

Although paying attention to the contents of this summary and contrasting them with ourselves and our deeds makes us disappointed, God’s generosity is infinite and His Grace is boundless; so we should not cease from searching for these attributes, and that which cannot be totally gained, should not be totally discarded.

Although you cannot attain His union through your efforts,

Yet, strive as much as you can to search for Him.

We should endeavor to use these attributes as criteria, and judge our deeds by them. And we should consider ourselves sinful and our lives spoilt and beg most humbly for forgiveness from the One Who is free from want.

It is best that a servant for his transgressions,

Offers apologies before the Throne of God,

Although what is worthy of His dignity,

No one is able to accomplish.

I hope He may bestow upon all Friends the state of servitude and supplication, and make them successful in accomplishing that which pleases Mawla.

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