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هرکه طا لب حق بود من حاضرم     ز ابتدا تا انتها يک د م برم    طا لب بيا طا لب بيا طا لب بيا    تار سانم روز اول با خدا

برہانالواسلین  شہبازلا مکاں  سلطان العارفین  سلطان الفقر مرشد حق   سخی سلطان   شہنشاہ   مرشد نورالہدی   حق با ہو   قدس سرہ العزیز
شہنشاہ دوجہان  محبوب رب العالمین  احمد مجتبی  نوراللہ  محمد مصطفی  صلی اللہ علیہ وسلم  کے نام     سروری قادری سلسلہ محبوب سبحانی حضور غوث اعظم حضرت شیخ سید عبدالقادر جیلانی قدس سرہ العزیز کا اصل سلسلہ طریقت ہے


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Jamiaul Asrar

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When all these things have happened, he unites one with one God. By leaving the merit (and) becoming unified with God, (he) becomes the Slave.

 

It should remain clear that Ishq has two kinds: One is Majazi Ishq (allegoric and figurative Love) and other one is the Haqeeqi Ishq (Real Love).

 

God shows displeasure for Majazi Ishq because attention is kept in it upon the physical features of body and the abomination and vices (Fisq O Fajoor) are in the thought. Such Aashiq remains away of God, is with bad looking and is carrier of sensual desires. Marifat and Sirr (Secret) are achieved in the Haqeeqi Ishq, which have the Wahdat of God; the Sauda (true heart) Sweda (central heart) are unlocked; after this, the work of uprightness is established upon the practice of following the Holy Prophet Hazrat Muhammad Sal Allahu Alaihe Wa Aa-lehee Wa-sallam; after this, the ground of the Station of 'Am I not your Lord? They said: Yes, verily. We testify' (7:172) is seen!

 

HADIS

(Saying of the Holy Prophet of Allah Hazrat Muhammad Sal Allahu Alaihe Wa Aa-lehee Wa-sallam)

He [Allah Almighty] is same in His Glory and Power as He had ever been.

 

Lo! Faqeer is the Master of Azal as he becomes the Real Muslim by identifying his Reality. (They) became Ghaus and Qutab, but they always saw themselves as nothing!

 

Allah is sufficient; everything other than Allah is just lust (and greed)!

 

After this, the Stations of Marg (dying) and Khauf (Fear) and Hairat are examined. At this Station, the Intactness of Eimaan shows its aspect. After this, the spectacle of the Station of the Abad and Munkir-Nakir and their Questions and (his) complete Answers is seen. After this is seen the Station of Great Assembly and the resurrection of people where everyone is observed crying Nafsi Nafsi (O my soul, O my soul). After this, he sees weighing of the Account (Deed Manifest) on the Scale. Then people's walking over the Pul-Siraat is observed. Then comes the scene of the Station of people's entrance in the Paradise. And after this is seen the Station of Didaar where the Didaar of Haq is seen. When he has seen all these and wakes up from Muraqiba, his release from Both-the-Worlds is done. That Murshid, who is unable to show these Destinations to the Seeker of Allah and does not show the spectacle of Khauf (Fear) and Rija (Hope), he is ineligible for being Murshid.

 

 

 

 

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