Spiritual Cleanliness

We need to understand that Allah Almighty is the sustainer, but we don’t have confidence in his providence and we rely on our strength and efforts because we are deprived of observational knowledge although Allah Almighty stated in the Holy Quraan, 29:60, “And how many there are who move on the Earth that they have not their provisions with them, Allah Almighty is nearer to us then our juggler vain and because of the lack of observation we don’t refrain from evilness and vulgarity.
Hazrat Sayed Sheikh Abdul Qadir May Allah Almighty be pleased with them him, “According to scholars of practical knowledge in regards to human hygiene, humans has to maintain the body and clean in order to clean oneself from all sorts of dirt and filth, water is the component to carryout the task of washing and making ablution, dry ablution could also be made with dry soil, according to the scholars of observation, along with physical cleanliness the spiritual cleanliness is also compulsory. Spiritual cleanliness is obtained by repentance, purification of the heart (taz kia a qulb), the mystic path, includes intimate knowledge and the knowledge of reality. With vanity, arrogance, malice, jealousy the heart is not cleansed. By the external zikar of the names of divinity when the heart becomes sparkling clean and observation of (Marfiat e Lahia) mystic knowledge opens up and becomes clear.

Prayer

Does your Prayer prevent you from lying, eating haram, taking bribe, taking interest (Riba) and backbiting or complaining? Or has your prayer cleaned you from malice, temptation greed, arrogance, vanity, lust and love of the materialistic world and the answer to this will be negative despite the fact that Allah Almighty has stated in the Quraan, 41:30, “Verily, those who say “Our Lord is Allah (Alone) and then say stand firm, on them the Angels will descend (at the time of their death)(saying) “Fear not, nor grief! But receive glad tidings of paradise, which you have been promised!
It is because we have declaration of practical knowledge and physical action and we lack in spiritual education and mystic practices and there for our heart is not satisfied. Due to our inferior faith even with prayers and devotion we remain empty handed. We know Allah Almighty. However due to the lack of   knowledge of observation we cannot recognise his divinity. Therefore we have not reached the level of Ihsan (obligation). We need to remember that we need Allah Almighty and Allah Almighty does not need us!
Hazrat Sayed Sheikh Abdul Qadir May Allah Almighty be pleased with them him, “A person who cannot recognise the Allah Almighty how can one you pray to the Almighty”. Regarding the level of Ihsan. What is the level of Ihsan? This question was put forward to our Beloved Hazrat Mohammed  and he replied, “Ihsan is this, that when you perform your prayer by visualising Allah Almighty, it is that if you eliminate your existence (remove the veil from your ego) you will see His divinity and He will see you”.

Faith

Knowledge completes the faith and there are two conditions of the faith.

1. Accept by declaration
2. Certify it with your Qalb. If both of these conditions are fulfilled then faith become complete otherwise it remains incomplete.

For example if a person accepts Allah and his messenger and accepts the Islamic prectices to be true and accurate but he does not declare it with his tongue nor he adopts the Islamic principles and we will not be calling him a Muslim but he will be called an infidel. For the mere fact that apparent actions and declarations are of the obligations of the faith. If these obligations are absent, then where is the faith?
If a person declares his faith and he follows its actions but he denies it within his heart, he will be called a Munafiq (hypocrite). The heart will not be able to verify without visualization instead it will criticise. For the completion of the faith visualization is very important Allah Almighty states in the Holy Quran, Abraham requested “Oh my Rab let me see how you bring the dead back to life” Allah commanded “but do you not have faith in me” “Abraham requested but I would like to satisfy my heart” (because it(heart) will not accept without visualistation).
Allah Almighty further said, “The same way I made Abraham May peace and blessing be upon him visualise my sovereignty of the heavens and earth so that it perfects his belief”.
For the above verse it should never be taken that perhaps Hazrat Abraham’s heart didn’t verify it so his faith was not complete. The reason Allah Almighty made Hazrat Abraham May blessing be upon him visualise Allah’s sovereignty of heaven and earth so that it perfects his belief and he could achieve the contentment of his heart. Thoughts of this kind are infidel. The prophets are the bearers of naf’s-e mut ma’ inna (own inspiring self) and they have perfect faith from the beginning. This above statement is for us to understand that without visualisation ones faith cannot be perfected nor will one gain satisfaction within the heart. However formal education and visual actions are the confession of practical faith and the witnessing of the divinity and spiritual activity is the certification of the heart. If one leaves out certification or the confession then his faith will not be complete and therefore if the faith is incomplete, than where is the prosperity and salvation?

Revelation of Knowledge

The knowledge of revelation comes in three forms

1. Tariqaat (Mystic way of life)
2. Marifat (Mystic knowledge) and
3. Haqiqat (Visual knowledge of Allah Almighty’s reality)

With the knowledge of Traiqat it opens the display of angelic world and the human being visualises symbols and attributes of Allah Almighty and he becomes familiar with angels he gets to know their names, their faces and their duties.
The Knowledge of Marifat the display of Jabroot (sphere of Allah’s omnipotent) opens up and human being visualises symbols and attributes of Allah Almighty and he sees the level of angel Gabriel blessings be upon him, Janat-e-Firdoos, divine tablets, sidra-tul-munt’ha (the tree in heaven), level of implementation of fate, and he is able to speak to Allah Almighty.
With the knowledge of Haqiqat (knowledge of Allah Almighty’s reality) universe of Lahoot (proximity of Allah Almighty) opens up where he sees La muqaam where he visualises the splendor of Almighty Allah. With the knowledge of reality the human nafs becomes satisfied (mut’ma innah). At the level of La Hoot he turns into Ruh a Qudsi (sacred soul) and immerses in Allah Almighty because at that level the human nature ceases to exist. His existence appears at the level of servitude (uboo dey yat) and enters the stage of providence. At this stage the human is walking, hearing, speaking, seeing, giving and taking are all for sake of Allah Almighty.

Sheria and Knowledge

Islam is the religion of peace and love.
In reality that is not the case. Islam is the following of physical and spiritual aspects of the Sharia. Our Beloved Mohammad  defines the kamil Sheria (Sheria Islamic Devine Law) is the tree, tariqaat (mystic way of life) are its branches, marifat (mystical Knowledge) its leaves and Haqiqat (Knowledge of Allah Almighty’s reality) is its fruits and the Quraan is the principle.
In the light of the above definitions of the complete Sharia, is that the above-mentioned actions are the branches of a tree. And it can not be called the tree at all because by performing all of the above rituals a person has still not fully entered Islam. In order to understand this definition we will need to look much deeper to achieve a complete understanding of this.
It is very important for a human being to acquire knowledge, according to Our Beloved Mohammed “Knowledge is, that which differentiates between humans and animals”.   “Acquire knowledge even if you have to travel to china”. Acquiring knowledge is compulsory for both Muslim men and women. Our Beloved Mohammed further said, “The one who has acquired knowledge for materialistic gains is an infidel, the one who has acquired for the sake of arguments is a hypocrite, and the one who has acquired knowledge for the sake of Allah Almighty is a true Muslim”.
There are two kinds of knowledge, one is practical knowledge and the other one is the knowledge of revelation (Mo Kasifa). The practical knowledge is to do with physical activities and this is acquired by education within a school. Whereas the knowledge of revelations is concerning with the inner actions or spirituality and this is acquired with the visual concentration of a Sheikh. The practical knowledge is education and the knowledge of revelation is persuasion. The practical knowledge is news, and the knowledge of revelation is divine light the shining of the heart.
The practical knowledge is delivered and propagated by scholars and the persuasion of knowledge of the revelation is the responsibility of a Sheikh. The dependency of the practical knowledge is on proofs and debates and the knowledge of revelation depends on visualisation. The proof of practical knowledge is its intellect and the demand of intellectuality is to criticize. Criticisms obviously create divisions and groups. The test for the knowledge is enlightening of the vision and therefore it is free from criticism, doubt and objections and it eliminates sectarian division.