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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.
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.
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.
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.
