After death man gets transferred to the world of angels/spirits. Man's spirit has life in the other world too. Life after death is called "Purgatory". This life depends on the deeds of man done in the world during his life. If a person dies with ease and free from mental corruption and sins, he will enjoy comfort and contentment of heart in Purgatory. But if he enters Purgatory with discomfort, mental conflict and narrow-mindedness, he would suffer narrowness, anxiety, restlessness and discomfort there too.
The act of meditation for meeting with the buried or revelation about the buried is done on the grave of the buried person who is to be met in Purgatory. Through this act of meditation, the meeting with the deceased person is possible.
(When this act of meditation is performed on the grave or shrine of some Sufi or Wali-Ullah, it is meant for meeting and enjoying the spiritual benefits of that Sufi) or (The act of meditation done on the shrine of a Sufi or Wali-Ullah aims at the seeing that Sufi and enjoying spiritual blessings.
The Process/Method of the Act of Meditation for Meeting with the Buried
1. Sit down towards the foot-side of the grave.
2. Inhale breath through nose slowly and when chest is filled, exhale slowly without stopping. Repeat it for 11 times.
3. After this recite Drood Sharif and "Ya-Ba-e-Su" 100 times each and close the eyes. Then imagine being inside the grave.
4. After some time, feel mentally in the depth of the grave, as if grave were a depth and concentration is going deeper and deeper in the grave. By keeping this imagination steady, inner-sight gets active and the spirit of the deceased person appears in front. One gets triumph in it through mental power and strength with consistent exercise and attempt. This act of meditation should not be performed without the supervision of the religious leader (Murshad Kareem) because it can distract mind at once; the danger of madness is always there when spirits come in front of one's senses.
The act of meditation for meeting with the buried is mostly done one the shrines of the Saints (Aoliya-Allah) for obtaining their spiritual blessings.
A Sufi held meditation on the shrine of Hazrat Lal Shahbaz Qalandar in Sehvan Sharif. He felt a folding of Spirit coming out of his body and entering the grave. The buried was present in the grave. There was a small door or window on the left in the wall of the grave. Qalandar said, "Go, open this door and visit there. You are eligible for this visit."
When Sufi opened the door, he saw a garden. This garden was never seen by the Sufi before. In this garden he saw birds whose wings were pouring out light, flowers which were far beyond the imagination of man. The most particular thing about these flowers was that every flower had the combination of many hundred colours in it and each of there colours looked like a bulb of light. When the wind blew, these colourful flowers of light produced a sight of thousands of glowing colourful bulbs swaying on the branches of trees.
One particular thing about the trees was that stem, branches, leaves, fruit and flowers of every tree were created in a circle as in the rain the hoed of a smoke emerged out of the earth. Similarly the trees had round and straight stems. When the wind touched the trees and their leaves, it produced music. This music was so intoxicating that it filled man's heart with ecstasy. There were grape-wines in this garden. The grapes were of dark pink or dark blue colour. Every grape of those big bunches was equal to the size of an apple of the mortal world. There were water falls and milk like clear springs of water in the great ponds, hundreds of lotuses were waiting for someone impatiently. The sight in the garden was like after the rain early in the morning or just before the sunset.
There were thousands types of birds in this garden but mammals were not there. Sufi asked a Parrot sitting in a beautiful tree where that garden was? The parrot answered in man's language, "This is Jannat-Ul-Khuld. This garden belongs to Allah's friend Hazrat Lal Shahbaz Qalandar." And the parrot flew away singing the lyrics. Plucking a bunch of grapes he returned to the grave through the window.
Qalandar asked, "Did you like the garden?" The Sufi replied, "no one has seen such a garden and it is beyond Man to praise it."
Spirits have the inborn ability to take up their attire in every world. As the spirit puts on the dress of flesh and body is the material world, similarly it makes up its dress in the life after death and this dress contains all the properties and characteristics that were there before death. There people do recognize each other and feel the pleasure and sadness. There people do discern the heavenly and the hellish among themselves.
"The Companions of the Garden will call out to the Companions of the Fire: "We h ve indeed found the promises of our Lord to us true: Have you also found Your Lord'3 promises true?" They shall say, "Yes"; but a crier shall proclaim between them: "The curse of Allah is on the wrong- doers;
"Those who would hinder [men] from the path _of Allah and
would seek in it something crooked: they were those who denied the Hereafter." Between them shall be a veil, and on the heights will be men who would know every one by his marks: they will call out to the Companions of the Garden, "peace on you": they will not have entered, but they will have an assurance [thereof]. When their eyes shall be turned towards the Companions of the Fire, they will say: "Our Lord! send us not to the company of the wrong-doers." The men on the heights will call to certain men whom they will know from their marks, saying: "Of what profit to you were your hoards and your arrogant ways?. "Behold! are these not the men whom you swore that Allah with His Mercy would never bless? Enter ye the Garden: no fear shall be on you, nor shall ye grieve."
(Surah Araaf: Verse 44-49)
Races of human beings and ghosts are classified into two groups. These two groups are called, "Illieyeen" and "Sijjeen''. "And what will explain to thee what Sijjin is? [There is] a Register [fully] inscribed."
(Surah Mutaffafeen: Verse 8-9)
"And what will explain to thee what 'Illiyun is? [There is] a Register [fully] inscribed."
(Surah Mutaffafeen: Verse 19-20)
The written book is the recorded book. Every act of Man in the world is recorded in the form of a film. It is essential to note that every thought, imagination, movement and act has its form. Whatever we do, is recorded in the form of a film written in our own circle of knowledge.
The universe has a collective rationale. Every particle, planet, star, animal, bird, man, ghost and angel has the motivation of life though such a sense consist in the knowledge about the universe. In the modern day language, it is just like a computer which contains a complete record of a country's conditions and particulars.
The source of connection with this sense is voice. This voice is termed as "latent caller" or "Hidden Voice". It means the caller of the hidden; invisible. This voice keeps echoing in the universe forever. The person capable of making mental fixation and free from corruption can listen to it and can have the answer to his question.
All the religions prefer the voice. It is in the Bible: "God said, 'light' and light was there".
In Hindu religion, Om's voice is considered sacred. The Hindu Monks say that everything between the earth and the sky is the echo of Om. They maintain that a voice is constantly echoing is the universe which they name "Akashwami"-- Heavenly voice.
The Sufis also talk about a latent voice, which is called Sot-e
Sarmadi--Divine voice. The saints have revelations through the samevo1ce.
Sit in Posture of meditation and fill both the ear holes with balls of cotton. Now being attentive towards the inner self, imagine such a voice as resembles one of the followings.
i) Sweet and melodious voice.
ii) Humming of the bees.
iii) Sound of waterfall; the sound produced by the water fall is the water falling on the surface of the stone.
iv) The sound of flute.
v) The sound of bells.
When the meditating person keeps constantly attentive to the voice, he listens to different voices. This voice is listened in various ways and manners with the passage of time, words and sentences are also heard. Through the voice, mysteries and signs are revealed upon the meditating person. The meditating person gets revelation of the hidden things and associates with the heavenly world. When the meditating person becomes an expert of his art, it is the time to talk to the hidden/latent voice and he holds a discussion with the voice. When a person becomes capable of listening to the latent caller, he automatically develops the power of arguments. The practical method is the following:
• Repeat your question once in the mind.
• Then sit in meditation posture, be attentive to the latent and show keen concentration.
• Don't think of the question at this moment. Just be attentive to the latent caller.
• Soon the answer comes to mind by mental fixation and strength.
For listening or meeting the latent caller, the supervision of The Leader (Murshad) is necessary. It is just like leaving a small unfamiliar child in a laboratory where there are dangerous chemicals. It may cause pain and anxiety instead of benefit.
Acting upon the leader's instruction, close the eyes and peep inside the heart and imagine through inward eye as if the heart were a dark spot. After some time, the concept of the Spot is fixed. Now go mentally deep into the depth of the Spot. Mind goes deeper into the Spot slowly and inside the Spot, First one world is seen and then many worlds according to the ratio of the depth in the Spot unfold themselves.
KHWAJA SHAMS-UD-DEEN AZEEMI
Many a scholar has written a lot about spiritualism and pantheism. One school of thought is of the view that as saints often used to wear wooly dresses therefore people would call them sufis. Wool is called sauf in Arabic. They used to wear such a dress, for it had been the habit of many a prophet, saints and pious people. According to some people, as they have been associated with the Ashaab-e-suffa that is why they are called sufis; whereas according to yet another school of thought the word sufi is linked with suf a.... but all these explanations are not satisfactory.
In fact, the terminological meaning of Sufi'ism (tasawaf) is self cleansing. It is the name of a true spirit that is related to conscience and the light of conscience is always inherent. A sufi always thinks in the context of Allah. His talk moves around Allah. He lives with Allah and dies in the name of Allah. He recites His words and always praises Him and remains enmeshed in His love. He sacrifices everything in order to see and meet Allah.
Searching, Please wait..