Guarding the heart against is known as Muraqiba that the rival Outsiders of Haq should not get opportunity to enter heart. Hence, the sensual Khatraat and devilish temptation are the causes of perplexity. In short, every that thing, which is besides Allah Almighty, results in perplexity. By Muraqiba, the human being is united with God (Khuda-Raseeda) and the Special Mushahida is experienced by him. Maraaqib is called person who does the Visualization of the Personal Name of Almighty Haq after obscuring the Outsiders of Haq, that is, after doing the Nafi of the Khatraat. Muraqiba is the name of the Muhabbat with the Beloved and the Privy (and Insider) of Secret of Lord is also called (Muraqiba). Moreover, the Majlis of Muhammad Sal Allahu Alaihe Wa Aa-lehee Wa-sallam is called Muraqiba. And the Noor-ul-Huda (Light of Right Guidance) and the Tajalliyaat of the Essence is also called Muraqiba.
SHARAH OF MURAQIBA
Any that person, who first studies the Ilm of Muraqiba, Muhabbat increases in him. Seven Majalis (Courts) reveal unto him. All the Arwah (Spirits) from Hazrat Adam Alaihis-Salaam to Hazrat Risaalat Panah Khaatim un Nabiyyeen Sal Allahu Alaihe Wa Aa-lehee Wa-sallam are seen by him. This Ilm Bil Yaqeen is the preliminary lesson of the Muraqiba. Through Muraqiba, the human being becomes the Privy (and Insider) of Secret. The Muraqiba of the Name-Allah-the-Essence (Ism-e-Allah-Zaat) shows the human being the Mushahidaat (Visions) of the Hazoor and takes (him) unto Lamakaan. That person, who holds (and stops) his Damm (breath) during Zikr and Fikr, he is perplexed, disturbed and nincompoop. He does not know the worth of Muraqiba at all. In addition, the Muraqiba and exposition (Sharah) of Muraqiba is implicit death. That person, who does the Visualization, Tawajuh and Muraqiba of the Name-Allah-the-Essence (Ism-e-Allah-Zaat), (he) takes Mushahida of the happenings (Ahwaal) of the Death. That is, the examination of the time of the agony (throes) of death, Reality of the grave, questions and answers of the Munkir-Nakir, Accountability (and answer) on the Day of Judgment, and crossing the Pul-Siraat safely, entering the Garden, seeing the Houries and Palaces of Heaven and becoming honored with the Didaar of the Anwaar of the Sustainer. The outcome of this is this that, the level of the Haq-ul-Yaqeen and the becoming Waasil are achieved by the person, who exercises Muraqiba.
ABOUT THE ZIKR OF Kalimah-e-Tayyeb (AND NAFI AND ASBAAT):
1. Through Laaa-Ilaaha, Nafi is realized. This Nafi is completely for all that, which is besides Allah.
2. Through the Ill-Allahu, the Faqeer is Drowned in the Wahdat and attains the Marifat of Ill-Allahu. With it, the Noori body gets that ability of flight that cannot be explained in words. He meets the Roohani by this.
3. Through 'Muhammad-ur-Rasoolu-Allah (Muhammad Sal Allahu Alaihe Wa Aa-lehee Wa-sallam is the Prophet of Allah) is achieved the Hazoori of the Holy Prophet Sal Allahu Alaihe Wa Aa-lehee Wa-sallam which is the entirety (and perfection) of the Faqar.
However, just verbal recitation of the Kalimah-e-Tayyeb, like a parrot, grants nothing except Sawaab as long as a Master of Kalimah-e-Tayyeb does not get the Seeker read it and does not tell him its Depth because he, who recites it with the Depth, reaches unto the highest degrees and gains this supreme blessing and thenceforth he does not say it through tongue but hears its recital from his Qalb. Hazrat Sultan ul Arifeen Hazrat Sultan Bahu Rahmatu-Allahe Ta-aala Alaihe has said in his Punjabi couplets that there is no better elixir for heart than the Kalimah-e-Tayyeb. Only the Kalimah e Tayyeb is the most effective balm for the heart. The Kalimah-e-Tayyeb removes the corrosion of polytheism, Kufr, greed, desire, grudge, and vanity and jealousy etcetera from the heart and washes the pollution of the filth of Dunya (World) from heart. On the Day of Judgment, the Zikr of Kalimah-e-Tayyeb will be diamonds and rubies and jewels and the Kalimah-e-Tayyeb is the outlet of Marifat in the heart of the Arif, which has all balms and cures. O Bahu! Here and there, in both the worlds, just the Kalimah-e-Tayyeb is the whole world. (Explanation by Dr. K. B. Naseem Rh.).
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