| 786 The Zahuri Sufi Web Site |
An excerpt from:
'The Path of Tasawwuf '
by
Hazrat Khadim Hasan Shah Zuberi Moini Gudri Shah Baba
(Nawob Gudri Shah Baba).
Fikr
Concentrated observation of the Divine Nature is called Fikr. Obtaining self-knowledge by means of Fikr
leads to the knowledge of Almighty God, Who says: "Everything is within you but you are not aware of
it". The holy Prophet said: "He who knows his own self, knows God." So this proves that man is the
sum-total of all existing things and the trustee of the Divine nature and qualities, and that through
self-knowledge he obtains knowledge of the Universe and of God, whether it is hidden in the invisible
world or visible in the world of existence. Grace is the key to this treasury. At this stage the body will
possess Divine qualities, as God Almighty says in the holy Qur'an: "I become my servants ears, his
eyes, his hands and his feet."
To the outward eye, the external parts of the body - the hands, the feet, the eyes, the ears, and so on
are visible. A doctor or hakim feels the pulse or uses instruments; by careful study he diagnoses the
condition of the stomach, the heart, the brain, and other interior parts of the human body. The efforts of
a doctor can only go as far as the construction and formation of the human body and its attributes.
According to medical opinion man is made of four elements: earth, water, fire and air and his life
depends on the arrangement of these four elements. Death is the name for the disarrangement of these
elements.
The inward glance of the Arif perceives more than this. He can fathom the source of intelligence,
intellect, discernment, understanding and perception in the human structure. He studies the source of
the bodily functions of walking, looking and listening. He finds out who is the real Performer or Soul of
Souls, bestowing these powers. Sometimes the search of an Arif arrives at this truth, that really man is
made of one element - of earth; the other three elements depend on earth. The warm particles of earth
are fire, the liquid particles are water and the subtle particles are air. So the different particles of earth
are apparent in various shapes in all existing things, but for our convenience we have given them
separate names.
So all existing things are a complex of different kinds of particles of earth and every particle of earth is
the sum total of all existing things. The extent of its conciseness is that in the visible world it is lost sight
of and in the invisible world, in the mind and in the perception, it exists. That is to say: the universe
exists by means of knowledge and is invisible and apparently non-existent, because one does not
perceive its attributes.
What we know as an atom bomb, as radium, as the sun or the moon are actually particles of earth called
by different names on account of their attributes of light, radiance, speed, and other attributes and
powers or energy.
Sometimes the revealing glance of the Arif goes so far as to know from where the beginning of his
manifestation is, in what world he was hidden before his birth and where he will go after his death. Fikr
guides him to the truth about man's existence and finally to the ultimate Truth.
Sometimes the Arif knows from where the first man came and how - and who put the power of causing
another man to be born into the delicate jewel, his seed. In the drops of human seed the complete man
is hidden just as the tree is hidden in one small seed. Planted in healthy soil the seed will grow into a
tree. But who is the cause of its manifestation?
Who is the real Performer? Who is the Omnipotent by whose perfect power the first seed came into
being? By asking these questions the Arif will learn that after the flowers and the fruit, the final result of
the plant is again the seed. The seed is the beginning and the seed is the end.
Sometimes the Arif in his search for the knowledge of God, reaches the point where he recognises that
man, by calling Him the Eternal or the Absolute Being, shows the limitations of his perception. The true
reality is beyond the boundaries of human wisdom and perception; there human wisdom and perception
are helpless. There is only Truth. The holy Prophet has ordained : "Do not give too much thought to the
origin, but take notice of the signs and symptoms."
When an Arif proceeds towards the knowledge that everything is in man, then the mineral, vegetable,
and animal kingdom in his being testify to this fact. Then the light of the sun and the moon by which we
can see the world around us, are manifested in his eyes and his inner heart. He realises, that the
Kingdom of God is within him. The hidden secrets are in man himself, which testifies that man himself is
the secret of God. The world of Nasut is the human body, the world of Malakut is hidden in human
behaviour, the world of Jabarut is manifested in the heart of man and the world of Lahut is the hidden
secret, yea, the most hidden secret.
The servant cannot go beyond his bounds, the name of Allah has its limits, but in reality both are
unbounded.
There is no limitation to the servant's service, neither is there any limitation to the cherishing and
sustaining qualities of the Cherisher and Sustainer.
An excerpt from ' The Path of Tasawwuf (Mysticism) ' by Hazrat Khadim Hasan Shah Zuberi Moini Gudri Shah Baba:
published by East West Publications, Fonds B.V., The Hague, 1978 . Revised by Dr Zahurul Hasan Sharib.
'The Path of Tasawwuf '
by
Hazrat Khadim Hasan Shah Zuberi Moini Gudri Shah Baba
(Nawob Gudri Shah Baba).
Fikr
Concentrated observation of the Divine Nature is called Fikr. Obtaining self-knowledge by means of Fikr
leads to the knowledge of Almighty God, Who says: "Everything is within you but you are not aware of
it". The holy Prophet said: "He who knows his own self, knows God." So this proves that man is the
sum-total of all existing things and the trustee of the Divine nature and qualities, and that through
self-knowledge he obtains knowledge of the Universe and of God, whether it is hidden in the invisible
world or visible in the world of existence. Grace is the key to this treasury. At this stage the body will
possess Divine qualities, as God Almighty says in the holy Qur'an: "I become my servants ears, his
eyes, his hands and his feet."
To the outward eye, the external parts of the body - the hands, the feet, the eyes, the ears, and so on
are visible. A doctor or hakim feels the pulse or uses instruments; by careful study he diagnoses the
condition of the stomach, the heart, the brain, and other interior parts of the human body. The efforts of
a doctor can only go as far as the construction and formation of the human body and its attributes.
According to medical opinion man is made of four elements: earth, water, fire and air and his life
depends on the arrangement of these four elements. Death is the name for the disarrangement of these
elements.
The inward glance of the Arif perceives more than this. He can fathom the source of intelligence,
intellect, discernment, understanding and perception in the human structure. He studies the source of
the bodily functions of walking, looking and listening. He finds out who is the real Performer or Soul of
Souls, bestowing these powers. Sometimes the search of an Arif arrives at this truth, that really man is
made of one element - of earth; the other three elements depend on earth. The warm particles of earth
are fire, the liquid particles are water and the subtle particles are air. So the different particles of earth
are apparent in various shapes in all existing things, but for our convenience we have given them
separate names.
So all existing things are a complex of different kinds of particles of earth and every particle of earth is
the sum total of all existing things. The extent of its conciseness is that in the visible world it is lost sight
of and in the invisible world, in the mind and in the perception, it exists. That is to say: the universe
exists by means of knowledge and is invisible and apparently non-existent, because one does not
perceive its attributes.
What we know as an atom bomb, as radium, as the sun or the moon are actually particles of earth called
by different names on account of their attributes of light, radiance, speed, and other attributes and
powers or energy.
Sometimes the revealing glance of the Arif goes so far as to know from where the beginning of his
manifestation is, in what world he was hidden before his birth and where he will go after his death. Fikr
guides him to the truth about man's existence and finally to the ultimate Truth.
Sometimes the Arif knows from where the first man came and how - and who put the power of causing
another man to be born into the delicate jewel, his seed. In the drops of human seed the complete man
is hidden just as the tree is hidden in one small seed. Planted in healthy soil the seed will grow into a
tree. But who is the cause of its manifestation?
Who is the real Performer? Who is the Omnipotent by whose perfect power the first seed came into
being? By asking these questions the Arif will learn that after the flowers and the fruit, the final result of
the plant is again the seed. The seed is the beginning and the seed is the end.
Sometimes the Arif in his search for the knowledge of God, reaches the point where he recognises that
man, by calling Him the Eternal or the Absolute Being, shows the limitations of his perception. The true
reality is beyond the boundaries of human wisdom and perception; there human wisdom and perception
are helpless. There is only Truth. The holy Prophet has ordained : "Do not give too much thought to the
origin, but take notice of the signs and symptoms."
When an Arif proceeds towards the knowledge that everything is in man, then the mineral, vegetable,
and animal kingdom in his being testify to this fact. Then the light of the sun and the moon by which we
can see the world around us, are manifested in his eyes and his inner heart. He realises, that the
Kingdom of God is within him. The hidden secrets are in man himself, which testifies that man himself is
the secret of God. The world of Nasut is the human body, the world of Malakut is hidden in human
behaviour, the world of Jabarut is manifested in the heart of man and the world of Lahut is the hidden
secret, yea, the most hidden secret.
The servant cannot go beyond his bounds, the name of Allah has its limits, but in reality both are
unbounded.
There is no limitation to the servant's service, neither is there any limitation to the cherishing and
sustaining qualities of the Cherisher and Sustainer.
An excerpt from ' The Path of Tasawwuf (Mysticism) ' by Hazrat Khadim Hasan Shah Zuberi Moini Gudri Shah Baba:
published by East West Publications, Fonds B.V., The Hague, 1978 . Revised by Dr Zahurul Hasan Sharib.
