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Syed Ahmadullah Shah

Syed Golamur Rahman

Syed Abul Bashar

Baba Mainuddin

Syed Saifuddin Ahmed

The Philosophy

The Necessary Existence

Allah’s unmanifested aspect is Jalal and manifested is Jamal. It is the stage of perfection of the soul for the Salik to be between these two aspects.

‘Ghayr’ (The ‘other’ or ‘foreigner’) is a misnomer, for it has no existence, this is why the Maizbhandari believe in one ‘I-ness.’ Tauhid is understanding one, saying one, seeing one, and being one. “I am one and no partner with me,” Wahdi la sharikali. Except the fancy of servantship (the creature), there is no other screen.

Baba Mainuddin says the heavens and the skies have not put up these screens, it is your parents, your nation, your books that have done this.

He says within you there are certain items: (1) Body (2) mind (3) Ruh (soul) (4) Sirr (secret) (5) Nur (light) (6) Reality (the Absolute Dhat). This multiplicity of your existnece is there because ones gradations otherwise your reality is one. Your reality — which, in technicalities, goes by the name of Haqq, Allah, Dhat-i-Mutlaq, Wajud-i-Mutlaq, has gradations in manifestation, but it is your own reality. Nur is the stage of attribtues in abstract, Sirr is the stage of the same in detail, soul is the stage of ‘Alam-i-Arwah

The Fourth is Qalb; the fifth is ‘Alam-i-Mitbal and the sixth is Body.

Body and mind are seen; Soul and Sirr and Nur are not seen. To reach Haqq, one has to pass through these in succession.

Observe how khatra (affection of the mind) descends. First, it descends to Nur, then to sirr, then to Ruh, then to Qalb and then to Qalib (body). This Khatra is really an attribute of the Kalam or Word of Allah; it comes through the gradations of Will. Your reality is not any of these gradations but the Dhat-i-bahat (the Absolute Dhat) itself. If formal goodness in action disappears, there is not so much harm, as in real actual goodness disappearing.

Alloyed gold is cast into furnace, the alloy is burnt up, and gold comes out purer; so real goodness is gold—and apparent goodness is alloy. If real gold is destoryed, there is loss. Hell is where the alloy of gold is burnt up.

Baba says Haqiqat-i-Muhammadi (Reality of Hazrat Muhammad ) is the fountain-head of all manifestations.Hazrat Rasul says "Ana min norillah wa khullu shaiyim min nori. that is “I am from the light of Allah and the whole world is from my light.” Light is what is manifest by itself and manifests other things.

Nothing can be hidden from Allah, when He is the light of the earth and sky. That absolute light is manifest in limited manifestations by means of contraries. ‘

In the serene sea of Ahdiyyat, a bubble (wahdat) arose from which innumerable bubbles become manifest (wahdiyyat), which became a source of visualisation.

Although Prophet Muhammad was in material body, his Reality was the reality of the whole creation. And min narullahi wa Khalaq Kulluhum min nuri, “I am from the light of Allah and the whole world is from my light,” says a Hadith.

Baba Mainuddin says The first recognized is Dhat and the second recognized are sifat. You first perceive the dhat of Zayd and then his sifat like his knowledge, intelligence, etc.

All objects exist by the existence of God; by themselves, they are nothingness, (non-entities). Letters are nothingness, they exist by the existence of ink. It is not that letters exist by themselves and are joined up to ink, by which two existences will be predicated.

Wa hua ma’kun aynama kuatum—“And He is with you wherever you are.” Allah is the reality of all when Allah is with all (ba hama), He is also without all (bay hama), for otherwise the contiguity of Possible Existence with Necessary one into the other) will have to be accepted. The one will have become necessary. Hence so long as you exist in your sight. He will coalesce with or exclude each other, in which case there is room for space—and there will be two existences which is opposed to Tauhid. Fana is therefore the negation of Maiyyat (accompaniment) of the ‘other’ (ghayr).

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The Possible existence (Mumkinu'l Wujud)

Love: It is not proper to call this tendency of one’s temperament by the name of love; and it is not correct to call the tree of what i.e., of knowledge) by the name of the tree of Paradise.

“Do not approach the tree, lest you become Zalim”—La Taqraba hazi-hish shajarata fa-takuna min az-zalimin. Love is an attraction towards the really beautiful. The observance of the Beautiful in His Own Beauty without the intervention of the objects of the world is called the state of jam. Shaykh-I-Akbar calls this state by the name of jam—or the first limitation of the Reality of Hazrat Muhammad (peace be on him). It is love of the essence for essence itself; love of the essence (Dhat) of creator for Dhat itself, love of the Dhat for the world is called Jam’ba Jam’: love of the World for the world, i.e., of individuals for individuals is called jam ba farq.

Allah in His first manifestation was a’yan, His potentialities became manifest in the mirror of His a’yan. Hence Allah was the Father of a’yan; the a’yan were nourished in external manifestation by the wet nurses of asma and sifat.

The manifest comes out of the unmanifest and the unmanifest is born of the manifest. Manifestation is simply taking a form. Lam yalid wa lam yulad—“He begets not, nor is He begotten” is the meaning of this. The Dhat is absolute and whatever is derived from it is limited—the Prophet (peace be on him) is limited, and whatever is derived from him is unlimited and absolute. The limited existence cannot be otherwise than existence itself. Whatever is derived from a wave cannot be otherwise than the ocean itself, the ink of letters cannot he otherwise than ink absolute, an egg comes out of a fowl and vice versa. In the mirror of the world, no one is observed except God Himself in the second manifestation; and in the mirror of Allah. ‘Other than the world’ is observed in the first manifestation. Thus the world is derived from God and none but Allah is obtained from the world. The seed is manifest in the tree and the tree is obtained from the seed. Whatever comes out in externality is from the internality of the thing itself; and so whatever comes out of the world is better than whatever comes out of Allah. Muhammad is from the light of blessings in both Words: Wa ma arsalnaka illa rahmatan lil-alamin.’ Blessing is the attribute of Jamal (beauty); Iblis is from the fire of Dignity. Jamal overshadowed Jalal in manifestation. We seek protection from the actions of Satan. Do not therefore abuse an evil-doer, but seek protection from his action.

Kullu shayin yarjiu ala aslihi: “All things revert to their original source.” The source of things, in respect of existence, is God from whom they are manifest and to whom they return. Thus Possible Existence is dependent on Necessary Existence. Letters and words are dependent on ink for their existence. The dhat (essence) of things is non-existence, which is ghayr, (the ‘other foreigner’) of existence. Every moment, things borrow their existence from God, and every moment they revert to their dhat (essence), which is nothingness. So far as existence is concerned, they revert to the ‘necessary’ existence; and so far as their own existence is concerned they revert to nothingness: Balhum fi labsin min khalqin jadid.

The ‘possible’ existence has therefore two phases or aspects: one towards God and the other towards itself. In its first aspect it is nothing but Allah; and in the second, it is nothing but absolute non-entity or annihilation itself.

Kullu sheyin halikua illa wajhahu –everything is liable or subject to annihilation except its ‘face.’

In itself a thing is an eternal non-entity; but in ‘its face’, i. e., its aspect towards God it is not a non-existence. Secondly, the essences of things are the attributes of Jalal (glory) and Jamal (beauty). Things are then manifestations of these two attributes. Everything whether good or evil comes out of the windows of these attributes and returns through the very same windows.

Everything, in borrowing an attribute, relishes that attribute; and this relishment forms its relationship to the attribute which it has borrowed; and it forms the potentiality of that thing. Everything is a form of some attribute; the a’yan are the forms of attributes. Whatever comes out of an attribute is a perfection of that attribute. Everything will revert from the temporary to the eternal world with the perfection that it has received here. When things divest themselves of their attributes (and this will not be for more than a minute, so that the internal may become the external), Real Unity appears, The ‘ariff appreciates this for a minute in this world. The thing does not revert to the dhat but only to the sifat from which it came out. Sifat from the condition of the next world; hence the necessity for the Judgement day, when the sifat that are still hidden will become manifest.

The ‘created’ is not an addition on the Dhat and vice versa; hence multiplicity does not enter into His Unity. Qul-hu wa-Allahu ahad—“Say Allah is one.” When Existence is not more than one, partnership is with what?

Shaykh Muhiyuddin ibn ‘Arabi says: “Haqq is the ‘created’, for the ‘created is the manifestation of the names and attributes of Haqq, and the reflection (buruz) of the Absolute existence in several mirrors. The prohibition to apply the limitations and restrictions of the ‘created’ to Him is on account of gradations (tanuzzulat). Therefore ignore the gradations and limitations and pierce through them to Wahdat).

In the opinion of Gazur, the existence in which effects are manifest and which is called Ordinary Existence is a part of the Absolute Existence, like the water of the waves which is a part of the ocean, and which is called Wujud-I-Mujlaq (absolute existence) and Dhat-i-Bahat (pure’dhat). This ordinary existence is Mumkinu’l-Wujud (possible existence) as named by Mutakallimin (scholastics) and Makhluq-i-Mujid (the created creator) as named by Mushshayin (the followers of Aristotle—the Peripatetic); and Mahiyyat (Realities) as named by Ishraqin, i.e., the Realists or the followers of Plato). Since the ordinary existence is really Haqq, the existence of objects is God’s existence—La Mauiudu-il-Allah (none is existent except Allah Himself). Do not ignore the ocean on account of the waves.

The ‘possible’ existence is the tajalli of God in the form of ‘ayan with their peculiarities; and this is called Wujud-I-idafi which Alam tara Rabbika kayfa maddaz-zilla,-- “Do you not see how your Lord has lengthened His shadow.”

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Some thoughts from Murshid

Sufism and human

longing for perfection

Wa lillahil mashriqu wal maghribu fa aynama tuwallu fa thamma wajhullahi inn-Allaha wasiun alim

“And for God are the east and the west; wherever thou turnest thy face, there is the face of Allah Subhanuta'la. Surely Allah is all embracing and knowing”

With the rapid progress in the field of information and communication technology (ICT) people living in different communities, culture, nation and countries have become closer to each other than ever before. Through ICT high way one can travel thousands of kilometres in a fraction of second, This progress has enabled the human race to exchange views and ideas with each other more intimately in easier way.

The faster and effective interaction has created level playing field for intellectual exercises. Such relationships is creation urge among the citizens living in this ITC world to have a strong common base in terms of philosophy, religion and politics where the participants will have common feelings and better understanding of the community, culture, nation and society.

The liberal outlook of any religion in this world has endorsed the view that in essence the religions have preached the same dictums. The exposer to this new technology of communication has created a strong feeling among peoples of different caste and creed to know their barriers and remove those to become a united race and proceed in the path of truth of existence. Although the urge is currently being felt in a massive scale but it was there in the past. Ages ago the great men who delved deep into the oceans of truth came back pulsated with the feeling to unite the whole human race as one soul. These feeling of oneness gave the human race its inspiration to establish a civilisation that will be inhabited by best of the creation on earth.

The great men who talked about uniting the mankind as one soul preached for loving the creator himself. They said the unconditional live for the creator would evoke the feeling within mankind that the creator is inside every creation. He is manifested in the hearts of mankind. The souls searching for unity have to follow the path of love for the creator to.... himself or herself in unity with other creation.

The Maizbhandari order or path directs its followers to transcending towards one’s self to perfection and help realise the truth of life. In essence, the order develops in individual a process of continual rebirth through unconditional love until the devotee feels unison with the principal force of creation that is the creator himself.

So devotees of Miazbhandari order search for the real self within of cosmic self, the product of the universe in the evolution not the self what the surroundings i.e. environment and culture develop in a human being. The path deals with consciousness of a person that unveils the cosmic self within that can be considered as the image of the universe itself.

To the Maizbhandari followers cosmic consciousness is above all sense influences. A Maizbhandari follower loses the egoistic existence for the love of the creator and find his lost existence in the creator.

We believe that lost of egoistic self for the real self within would open up doors and avenues to enter into the realm of unity with other creations in one soul from which all the souls are created.

A devotee believes that the dedication, sacrifice and true love for the creation could create cosmic consciousness within. One must lose the natural self and look for lost self in the Creator.

So, in Maizbhandari order, the devotees try to develop peaceful persons who can realise the real truth of creation and act as catalysts in ushering in peace and harmony in society and will contribute devotedly to the development of his or her community and society.

Maizbhandari order which took roots in the South Asian nation of Bangladesh in the 19th century through Hazrat Syed Ahmadullah settled at the village of Maizbhander in Fatikchari..., has its origin from the time of Prophet Hazrat Mohammad . The Foundation of Maizbhandari order has built by the followers of the Prophet Hazrat Mostafa who were known as “Ahle Suffa”

As followers spent all the time sitting on the platform of the mosque people started calling them “Ahle Suffe” the people of Suffa (Platform); many researchers believe that the word Sufi originated from the word suffa. On the platform the Sufis engaged in discussions concerning the reality of Being and in search of the inner path they devoted themselves to spiritual purification and meditation. Later the practice of acquiring the truth of the life got the name Tasawouf.

Tracing the roots of Sufism, the Maizbhandari devotees believe that Divine Spirit is the essence of Human being. The body is Merely the Outward physical form that contains the Divine spark. The body is made of the material elements fire, earth, air and water and has five external senses...sight, hearing, smell, taste and touch; and five internal faculties—discursive thinking, imagination, doubting, memory and longing. But every one of it becomes useless Without the active and manifested presence of the divine spirit or truth of life or the light of life inside the physical existence.

So we believe that the longing for unity with all the creation by modern world could only be fulfilled by understanding the presence of the divine spirit within among all the creation.

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The a Maizbhandari salik travel the path of truth with ever increasing awareness of Allah. One aspect of awareness is the practice of Zikr .Zikr means 'remembering Allah, ' usually by pronouncing His name or by uttering a number of recognized formula.

Moulana Rumi said :

" Allah Allah Gufta Allah

Mishood Isukhun Kai Baure

Mordum Shaod."

People uttering Allah, Allah dissolves himself in Allah- How will this simple talk comprehensive to the ordinary people? But one should remember that " this Allah, Allah" is not like that which is repeatedly uttered along the road of shrine for earning money. Moulana Rumi said:

A'che Issa Korbadud Aj Namehu,

Mishude Pai Dawar Aj Namey Pa,

E ashhor Nabwad

chuna Buwad Eska Pak."

Meaning:- When Hazarat Issa (Jesus) (A) would Whiff upon dead body in the name of Allah, even the dead would be alive. Whereas, ordinary people are pronouncing the holy name all the time- but there is no benefit at this because there is no touch of holy love. For this Dr.Iqbal said:-

Rah Gayi Rasomey Azam Ruhey Belal Na Rahi,

Falsafi Rah Gia - Talkina Gajjali Na Rahi,

Masjid Marsia Khha hai ka Namaji Na Rahi"

Meaning:- The custom of chanting Azan (Call for prayer) is going on but it has not the life of Belal.

The Qur'an repeatedly admonishes believer to celebrate the praises of God and to do this often. For remembering the name of Allah brings satisfaction and comfort to man's heart. The following verses of Quran reveals the significance of zikir:

" Recite that which has been revealed to you of the scripture, and observe prayer .For prayer restrain one from lewdness and iniquity , but remembrance of Allah is the greatest virtue."

"Therefore remember Me, and I Will remember you."

The Quran warns those who neglect zikir : " Whoso blinds himself to the remembrance of the all Merciful, to him we assign Satan for comrade and debar them from the way, and yet they think they are guided." Again ," Be not as those who forgot God , and so He caused them to forgot their own souls .Those , they are ungodly." The key to human happiness lies in the remembrance of God, as in the Quranic verse : " verliy, in the remembrance of God do Hearts find peace."

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Meditation, Ecstasy, States, Stations and Ascension

The various stage on the mystical path are known as maqamat, or the 'station', which can be reached by any Sufi by means of prayer, fasting, meditation, and the hal or mystical state, which may be vouchsafed to the Sufi by the Grace of God but is not attainable by the mystic's own own efforts. A Sufi may be blessed by an experience, which reveals to his soul the reality of the whole universe, from the lowest layer of earth to the highest heaven. The experience is called mi'raj or the 'ascension.' In this , a Sufi is generally accompanied by the spirit of his shaykh, and comes in contact with spirits of other shaykhs and Prophets various stations are also revealed to him with different colors and lights

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The Necessary Existence

The Possible existence (Mumkinu'l Wujud)

Some thoughts from Murshid


Meditation, Ecstasy, States, Stations and Ascension

Verses of the Quran

“Invite to the way of your Lord with wisdom and beautiful preaching."

- Sura Al Nahl 16:125

“And those who have been slain in the way of Allah,never think of them as dead; as they are alive with their lord,get their subsistence."

– Sura A'le Imran 3:169

“Show us the straight way,the way of those on whom you have bestowed your grace."

– Sura Al- Faatihah 1:5-6

“Undoubtedly he attained to his goal,who purifies it (soul) and he failed who covered it in sin or corrupts it."

– Sura Shams 91:09-10

“And say you, Work on, now Allah will behold your work and so his apostles and the believers.”

– Sura At-Taubah 09:105

“But Allah was not going send them a penalty whilst you were among them."

-Sura Al-Anfal 08:33

“And he whom Allah leaves to stray,-for him you wil find no guidance or protection to lead him to the right way."

– Sura Al-Kahf 15:17

“Verily , the mercy of Allah is with the friends of Allah.”

– Sura Al-Araf 08:56

Sayings of the Holy Prophet

“Allah said,'Whoever comes against one of My saints, I will declare war against him.'"

"Allah's saints are under his domes. No one knows them except Him."

– Hadith-E-Qudsi

Holy Speeches

“Hunger is a rain cloud.If a servant is hungry, Allah will shower his heart with wisdom."

– Hazrat Bayazid Bistami (R)

Holy Speeches

“Hazrat Muhammad put on his two caps of Belayet one on my head & another cap on my elder brother Gausul Azam Hazrat Syed Abdul Kader Jilani(R)."

“Select food like the pigeon. Do not eat the forbidden food. Praise Allah along with your children.

“Be converted into the soul of angel."

–Hazrat Gausul Azam Shah Ahmadullah (R)

Holy Speeches

“ A leaf never becomes a leaf of gold, but a leaf can be converted to a leaf of gold by the order of the Wali Allah (Friends of Allah)"

“I am folded with the characteristics of Allah generous like nature; so I keep myself Silent."

-Hazrat Gausul Azam Shah Gulamur Rahman Bababhandari(R)

Holy Speeches

“ Baba Bhandari is crowned with the honourship of Gausul Azam.He has earned a vast treasury.I am the keyman of this treasury.No body will be able to dislock it without Me."

"Oh Moinuddin! As you have taken the responsibility of my desciples,I am free from all tension and anxities."

"Love for holy Prophet is the greatest wealth. It is only way of salvation in this world and the hereafter."

"Keep yourself away from those worst men who do not pay due respect to our Holy Prophet ."

– Hazrat Syed Abul Bashar(R)

Holy Speeches

"If Eid-E-Miladunnabi is observed under the leadership of Government, all kinds of crisis will disapper from the state."

" Make your heart fresh with the remembrance of Allah."

" Salvation of this world and the hereafter depends our sending durud and salutation on our holy Prophet with due respect and honour."

“The first recognized is Dhat (Essence) and the second recognized are sifat (activities & qualities). You first perceive the dhat (Essence) of Zayd and then his sifat (activities & qualities) like his knowledge, intelligence, etc."

“ Within you there are certain items: (1) Body (2) mind (3) Ruh (soul) (4) Sirr (secret) (5) Nur (light) (6) Reality (the Absolute Dhat)."

– Hazrat Baba Mainuddin Al Hasani(M.J.A.)

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