Chapter No. 9 Relation (Nisbat) Nisbat llmia

In the period of earlier Companions (Companions of the Holy prophet (PBUH), people's jokes were coloured with the love of Prophet (PBUH). Their attention was focused on the meditation for the Prophet (PBUH)._Therefore their quest was for the acquisition of the sayings of the prophet. They had craze for the Hadiths. Therefore, they had the accuracy in terms of wordings and syntax of the Hadiths. Likewise, they were aware of the spiritual importance of the Hadiths.

The spirits of male and female companions were immersed with the blessings of the Holy Quran. The reason of the absence of the few spiritual values was due to the fact that the companions needed not color their spiritual anecdotes separately.


With the inception of the period of the sub-Companions (Taba­e-Tabeen) people's faiths started dwindling then the people of that reign discovered various sources of God' Love. Therefore,

Shaikh Najm ud din Kubraa and his disciples including Shahaab ub Din Saharwadi, Shaikh Abdur Qadir Jillani, Khawaja Moeen ud Din Chishty and their companions successfully motivated the communities making new innovations through their meditations. These new trends are not found in the reign of Shaikh Hassan Basri.



This nisbat is composed of the addition of absorption. This nisbat was also enjoyed by most of the companions. This relation is produced by the Prophet's love.


Nibat-e- lshaq (Relation of Love)

When the blessings of God Almighty are in abundance, then the miracles of the Creator appear in human body time and again. Gradually, internal blessings also start appearing till they complete the human quest for spirituality. This process also invigorates the internal roots of the human body.


Nisbat-e-Jazb (Relation of Absorption)

This is the relation which was first named by Hazrat Bahauddin Naqshbandi as Nishan-e- bey Nishan, same is named as "memory" by the Naqshbandi Sect, when a sound mind moves to this direction, in which lights of the Beginning are prevailing, and these remains of the lights attack the hearts of the sound (arif) heart. And only the Wahdat encompasses the hearing and thoughts of that mind.

When that sound mind (Arif) finds himself surrounded by the succession of these factors and finds no way to get released, he then resigns to the mercy of these lights. Relation has also many types. God's devotees are defined as "that each of their actions is for the happiness of God Almighty".

Qurab-e Nawafal (affinity with voluntary act of worship),

Qurab-e- Faraiz (affinity with divine command).

There are two ways to enter the realm of spirituality, one of them is qurab-e-nawafal (affinity with voluntary act of worship) and the other is Qurab-e- Faraiz (affinity with divine command). Whatever it is, these are directly attached to God almighty.



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.