Somebody requested Imam Ali to advise him how to lead a useful and sober life. Imam Ali thereupon advised him thus: "Do not be among those people who want to gain good returns without working hard for them, who have long hopes and keep on postponing repentance and penance, who talk like pious persons but run after vicious pleasures. Do not be among those who are not satisfied if they get more in life and are not content if their lot in life's pleasures is less (they are never satisfied), who never thank Allah for what they get and keep on constantly demanding increase in what is left with them; who advise others to such good deeds that they themselves refrain from; who appreciate good people but do not follow their ways of life; who hate bad and vicious people but follow their ways of life; who, on account of their excessive sins hate death but do not give up the sinful ways of life; who, if fallen ill, repent their ways of life and on regaining their health fearlessly readopt the same frivolous ways; who get despondent and lose all hopes, but on gaining health, become arrogant and careless; who, if faced with misfor- tunes, dangers or afflictions, turn to Allah and keep on beseeching Him for relief and when relieved or favoured with comfort and ease they are deceived by the comfortable conditions they found themselves in and forget Allah and forsake prayers; whose minds are allured by day dreams and forlorn hopes and who abhor to face realities of life; who fear for others the enormous repercussions of vices and sins but for their own deeds expect very high rewards or very light disciplinary actions. Riches make such people arrogant, rebellious and wicked, and poverty makes them despondent and lethargic. If they have to work, they work lazily and if they put up a demand they do it stubbornly.
Under the influence of inordinate cravings, they commit sins in quick succession and keep on postponing repentance. Calamities and adversities make them give up the distinguished characteristics of Muslims (patience, hope in future and work for improvement of circumstances). They advise people with narration's of events and facts but do not take any lesson from them. They are good at preachings but bad at practice, therefore they always talk of lofty deeds but their actions belie their words. They are keen to acquire temporal pleasures but are careless and slow to achieve permanent (Divine) benefits. They think good for themselves the things which are actually injurious to them and regard harmful the things which really benefit them. They are afraid of death but waste their time and do not resort to good deeds before death overtakes them. The vices which they regard as enormous sins for others, they consider as minor shortcomings for themselves. Similarly, they attach great importance to their obedience to the orders of Allah and belittle similar actions in others. Therefore, they often criticize others and speak very highly of their own deeds. They are happy to spend their time in society of rich persons, wasting it in luxuries and vices but are averse to employing for useful purposes in company of the poor and pious people: They are quick and free to pass verdicts against others but they never pass a verdict against their own vicious deeds. They force others to obey them but they never obey Allah. They collect their dues carefully but never pay the dues they owe. They are not afraid of Allah but fear powerful men".
Sunday, December 5, 2010
Sayings Of Hazrat Ali (RA-AS)
1. During civil disturbance adopt such an attitude that people do not attach any importance to you - they neither burden you with complicated affairs, nor try to derive any advantage out of you.
2. He who is greedy is disgraced; he who discloses his hardship will always be humiliated; he who has no control over his tongue will often have to face discomfort.
3. Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case; a poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery; to sever attachments with the wicked world is the greatest wealth; piety is the best weapon of defence.
4. Submission to Allah's Will is the best companion; wisdom is the noblest heritage; theoretical and practical knowledge are the best signs of distinction; deep thinking will present the clearest picture of every problem.
5. The mind of a wise man is the safest custody of secrets; cheerfulness is the key to friendship; patience and forbearance will conceal many defects.
6. Man is a wonderful creature; he sees through the layers of fat (eyes), hears through a bone (ears) and speaks through a lump of flesh (tongue).
7. When this world favors somebody, it lends him the attributes, and surpassing merits of others and when it turns its face away from him it snatches away even his own excellences and fame.
8. Live amongst people in such a manner that if you die they weep over you and if you are alive they crave for your company.
9. If you overpower your enemy, then pardon him by way of thankfulness to Allah, for being able to subdue him.
10. Unfortunate is he who cannot gain a few sincere friends during his life and more unfortunate is the one who has gained them and then lost them (through his deeds).
11. When some blessings come to you, do not drive them away through thanklessness.
12. He who is deserted by friends and relatives will often find help and sympathy from strangers.
2. He who is greedy is disgraced; he who discloses his hardship will always be humiliated; he who has no control over his tongue will often have to face discomfort.
3. Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case; a poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery; to sever attachments with the wicked world is the greatest wealth; piety is the best weapon of defence.
4. Submission to Allah's Will is the best companion; wisdom is the noblest heritage; theoretical and practical knowledge are the best signs of distinction; deep thinking will present the clearest picture of every problem.
5. The mind of a wise man is the safest custody of secrets; cheerfulness is the key to friendship; patience and forbearance will conceal many defects.
6. Man is a wonderful creature; he sees through the layers of fat (eyes), hears through a bone (ears) and speaks through a lump of flesh (tongue).
7. When this world favors somebody, it lends him the attributes, and surpassing merits of others and when it turns its face away from him it snatches away even his own excellences and fame.
8. Live amongst people in such a manner that if you die they weep over you and if you are alive they crave for your company.
9. If you overpower your enemy, then pardon him by way of thankfulness to Allah, for being able to subdue him.
10. Unfortunate is he who cannot gain a few sincere friends during his life and more unfortunate is the one who has gained them and then lost them (through his deeds).
11. When some blessings come to you, do not drive them away through thanklessness.
12. He who is deserted by friends and relatives will often find help and sympathy from strangers.
Hazrat Lal Shahbaz Qalander (R.A)
Hazrat Lal Shahbaz Qalandar (1177- Sehwan Sharif 1274) is a sufi saint, philosopher, poet, and qalandar, is also known affectionately as Jhulelal.
He belonged to the Suhrawardiyya order of sufis, and was close contemporary to Baha-ud-din Zakariya, Shaikh Fariduddin Ganjshakar, Syed Jalaluddin Bukhari Surkh-posh of Uchch, and Shah Shams Tabrizi. Some also add the name of Jalal ad-Din Muhammad Balkhi-Rumi (Mevlana Rumi).
He travelled around the Muslim world and had settled in Sehwan (Sindh, Pakistan) and was buried there. He preached religious tolerance among Muslims and Hindus. Thousands of pilgrims visit his shrine every year, especially at the occasion of his Urs.
Life
Hazrat Shahbaz Qalandar was born in Marwand to a dervish, Syed Ibrahim Kabiruddin whose ancestors migrated from Iraq and settled down in Mashhad, a center of learning and civilization, before migrating again to Marwand.
His dedication to the knowledge of various religious disciplines enabled him to eventually become a profound scholar. During his lifetime, he witnessed the Ghznavid and Ghurids rules in South Asia. He became fluent in many languages including Persian, Turkish, Arabic, Sindhi and Sanskrit. His mysticism attracted people from all religions. He was titled Lal (red) for his usual red attire, Shahbaz due to his noble and divine spirit, and ‘Qalandar’ for his sufism and saintly attitude. Hindus regarded him as the incarnation of Bhrithari.
In poetry and prose
A Qawwali by Abida Parveen and many other singers of sufi songs, 'Lal Meri Pat Rakhiyo ...' is in honour of Shahbaz Qalandar, as is the one sung by Nusrat Fateh Ali Khan named Mast Qalandar.
This famous mystic often quoted the teachings of Maulana Jalal ad-Din Rumi. A book detailing his life is called "Solomon's Ring" by Gul Hasan.
Boo Ali Shah Qalandar's famous Persian verses showing his love and honour for Hazrat Ali are engraved on his shrine:
“ Haiderium Qalandram Mastam
Banda e Murtaza Ali Hastam
Peshwa e tamam Rindanam
Ke Sag e Koo e Sher e Yazdanam!”
Banda e Murtaza Ali Hastam
Peshwa e tamam Rindanam
Ke Sag e Koo e Sher e Yazdanam!”
Translation:
I am Haideri (relating to Haider, a second name for Ali ibn Abi Talib), Qalandar and Mast (intoxicated with inspiration)
I am a slave of Ali Murtaza
I am leader of all saints
Because I am a dog of the lane of "Allah's Lion" (referring to Ali)
Legends and Stories
On his way from Baluchistan to Sindh, he also stayed in present day Karachi's Manghopir area for muraqba (meditation), and it is said that Manghopir's natural warm fountain is a miracle of Lal Shahbaz Qalandar. That warm fountain started to flow from beneath the hill, on which Lal Shahbaz sat for muraqba (meditation). After passing hundreds of years, that warm fountain is still flowing continuously and is said to have miraculous healing power especially for asthma patients.
In Multan, Lal Shahbaz met Bahauddin Zachariah Multani of the Suhurwardiya order, Baba Farid Ganjshakar of Chishtiya order, and Makhdoom Jahanian Surkh Bukhari. The attachment was so cordial and spiritual that their friendship became legendary. They were known as Chahar Yar (Persian = four friends). According to some historians, the four friends visited various parts of Sindh and Punjab, in present day Pakistan.
Almost all the saints of Sindh including Shah Abdul Latif Bhitai, Makhdoom Bilawal, Sachal Sarmast and Qadir Bukhsh Bedal were devout followers of Lal Shahbaz Qalandar.
It is also believed that he turned into a falcon to pick up his friend Shaikh Farid Shakar Ganj from the gallows. The legend goes that the incumbent fakirs in Sewhan sent him a bowl of milk filled to the brim indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span for 97 years.
Shrine
The shrine around his tomb, built in 1356, gives a dazzling look with its Sindhi kashi tiles, mirror work and two gold-plated doors - one donated by the late Shah of Iran, the other by the late Prime Minister Zulfikar Ali Bhutto.[3] The inner sanctum is about 100 yards square with the silver canopied grave in the middle. On one side of the marble floor is a row of about 12 inch high folding wooden stands on which are set copies of Quran for devotees to read. On the other side, beside a bundle of burning agarbattis (joss sticks), are rows of diyas (small oil lamps) lighted by Hindu devotees.
Urs
His annual Urs (death anniversary celebration) is held on the 18 Sha'aban - the eighth month of the Muslim lunar calendar. Thousands of devotees flock to the tomb while every Thursday their number stands multiplied especially at the time of his ‘Urs’ being a carnival as well a religious festival and celebrated every year. Sehwan springs to life and becomes the focal point of more than half a million pilgrims from all over Pakistan. On each morning of the three day feast, the narrow lanes of Sewhan are packed to capacity as thousands and thousands of pilgrims, fakirs and devotees make their way to the shrine to commune with the saint, offer their tributes and make a wish. Most of the people present garlands and a green chadar (a cloth used to cover a tomb) with Qur’anic inscriptions in silver or gold threads. Humming of verses, singing and dancing in praise of the saint continues till late at night. A devotional dance known as ‘dhamal’, being a frenzied and ecstatic swirl of the head and body, is a special ritual that is performed at the rhythmic beat of the [dhol] (a big barrel-shaped drum), some of them being of giant size and placed in the courtyard of the shrine. Bells, gongs, cymbals and horns make a thunderous din, and the dervishes, clad in long robes, beads, bracelets and colored head-bands whirl faster and faster in a hypnotic trance, until with a final deafening scream they run wildly through the doors of the shrine to the courtyard beyond.
Peeran e Peer Hazrat Shaikh Sayyid 'Abdul Qadir Jilani (R.A)
Shaikh Sayyid 'Abd al-Qadir al-Jilani (1077 - 1166) was a noted Sunni Hanbali preacher, Sufi sheikh and the figurehead of the Qadiri Sufi order. He was born during Ramadan in 1078, in the Persian province of Gilan (Iran) south of the Caspian Sea. It is also called Kilan, thus, Abdul-Qadir al-Kilani is also another of his names. Gilani belongs to the spiritual chain of Junayd Baghdadi. His contribution to thought in the Muslim world earned him the title al-Gauth al Azam (the "Supreme Helper")
Biography
Raised by his mother and grandfather after his father's passing, Jilani was a descendant of the Islamic prophet Muhammad from both of his parents - his father was descended from Hasan while his mother was descended from Husayn. At the age of eighteen he went to Baghdad (1095), where he pursued the study of Hanbali law under several teachers. Abdul Qadir received lessons on Fiqh from Abu Ali al-Mukharrimi, Hadith from Abu-Bakar-bin-Muzaffar, and tafsir from the renowned commentator, Abu Muhammad Jafar.
In Sufism, his spiritual instructor was Shaikh Abu'l-Khair Hammad bin Muslim al-Dabbas. From him, he received his basic training, and with his help he set out on the spiritual journey.
After completion of education, Abdul Qadir Jilani abandoned the city of Baghdad, and spent twenty-five years as a wanderer in the desert regions of Iraq as a recluse. He was over fifty years old by the time he returned to Baghdad in 1127, and began to preach in public. He moved into the school belonging to his old teacher al-Mukharrimii, there he engaged himself in teaching. Soon he became popular with his pupils. In the morning he taught hadith and tafsir, and in the afternoon held discourse on mysticism and the virtues of the Qur'an.
He busied himself for forty years in the service of Islam from 521 to 561 AH. During this period hundreds of people converted to Islam because of him and organized several teams to go abroad for missionary purposes. He arrived in Indian sub-continent in 1128, and stayed at Multan, Pakistan.
He died on Saturday night 1166 (8th Rabi' al-Awwal 561AH on the Islamic calendar) at the age of eighty-nine years, and was entombed in a shrine within his Madrassa in Baghdad.
Works
Some of Jilani's more well known works include:
· Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion)
· Al-Fath ar-Rabbani (The Sublime Revelation)
· Malfuzat (Utterances)
· Futuh al-Ghaib (Revelations of the Unseen)
· Jala' al-Khatir (The Removal of Care)
Tuesday, November 30, 2010
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