February 2020

Human minds have different inclinations, which are generally known as aptitude, interest, or tendencies. Human beings can be inclined towards literature, history, inspirations and many other in numerous faculties that fascinate them. When a writer or an artist opts for a subject as per their natural propensities, they become extraordinary poets, politicians, and excel in other faculties that are either based on illusions or the real knowledge. Precisely, they become renowned in llm-e-Husooli (acquired knowledge) or ll m-e-Huzoori (transferred knowledge) as per their aptitude.

The human mind functions in three directions:

  1. To increase in proportions
  2. To decrease in proportions
  3. To sustain on proportions, that they have been created upon

An increase and decrease in proportions of the mind suggests a change in one’s understanding. A mind that experiences change, sees the same thing in different forms. But this change, does not affect the intrinsic nature of the beings which remains unaffected at all times.

The patterns of increase and decrease fall in the category of Asfala­ safileen (lowest of the low). However, the third pattern of the human mind, which does not experience alteration is called Ahsan-e-Taqweem (the best stature).

The best of all creators, the Almighty God says,

“So set thy purpose for religion as a man by nature upright the nature of God, in which He hath created man. There is no altering in God’s creation. That is the right religion, but most men know not.” (Quran, 30:30)

What does Ahsan-e-Taqweem mean?

‘Ahsan’ refers to a balanced proportion of all the attributes . ‘Taqweem’ is to remain stable upon these balanced proportions.

To summarise, Ahsan-e-Taqwe em means to have a superior structure or being in the best of proportions; a structure that has the enormous capacity to be acquainted with the creative formulae of the universe.

Aptitude is responsible for the formation of patterns in the mind. It is therefore imperative to understand how aptitude influences our pattern of thinking and causes the process of a change in mind.

When a student sees a picture, they gradually absorb its details into their minds. Here, ‘mind’ is being referred to as one’s pattern of thinking, and to absorb means to negate one’s self by enhancing the features of the picture in their minds. With practice, the image becomes vivid in one’s memory. If the image is of a mountain, the teacher discreetly teaches the student that when you look at the picture, you must negate yourself in order to be able to see the structure of the mountain in your mind, failing which, the reflection of the mountain cannot be transferred onto the paper.

Law: When a person absorbs an image into their minds, it indicates that the dimension of the image present within them synchronizes with the frequency of its other dimension outside. Hence, it is this inner dimension that continuously guides a student on how a picture should  be drawn on a piece of paper.

Though it seems like it was the teacher who guided the student  to draw the picture, the teacher did not transfer the reflection of the image into the student’s mind. Because the teacher cannot see the image in the student’s mind unless the student draws it on paper. What has happened here? Both the teacher and the student have seen images in their respective minds. Whilst the teacher guided the student according to their own disposition, the student imbibed according to their own understanding.

As both the student and teacher believe that they see outside, the image of the mountain which is in the teacher’s mind does not transfer to the student. The student, in such a process of learning, goes through the same procedure as the teacher does. This is an example of Ilm-e-Husooli.

An Arif (one who has cognized God) while keeping his hand on the hands of a young man,  inquired,  “What  effect  does  my  hand  leave on yours?”

The young man looked towards his hand surprised and said, “I am feeling stress on my heart.”

The Arif exerted more pressure and said, “Think more deeply.”

The young man ‘ s eyes stopped blinking for a few seconds, then he uttered, “Waves.”

The Arif said, “Yes,” and having said this, he applied more pressure, “And now?” He asked again.

As soon as the material body became secondary, the young man felt the waves, and replied, “They have now dispersed through my entire body.”

The Arif said with a reflective look, “This is how knowledge is transferred.”

llm-e-Huzoori is not taught through  pen and  paper  as  customary  in ll m-e-Husooli. The teacher, in llm-e-Huzoori, has the ability to transfer the features of their mind into the minds of their students, because they know the knowledge of waves.

What is a wave? A wave is a medium of connection, and connection is established upon frequency. Frequency is a set of proportions. While the proportions look different at the surface level, their foundation is the same, which is light. Therefore, irrespective of the variation on the exterior plane, the proportions are uniform at the core.

Like a teacher of contemporary knowledge, a spiritual master also educates their students, but what makes the latter distinguished from the former is that they do not confine their students to the surface level of things but introduce them to the batin (inner) of everything.

When students are not introduced to the knowledge of the batin, they become restricted to the bounds of space. But when they learn to uncov­er the reality of things, space becomes secondary to them.

Let us understand the similarity and dissimilarity between the hidden and apparent aspects of manifestation through the example of the structure of the universe.

“God is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light, God guideth unto His light whom He will. And God speaketh to mankind in allegories, for God is knower of all things.” (Quran, 24:35)

Sky, Earth, niche, lamp, glass, shining star, olive, tree, oil, east, west – all of them are overlapping spaces. Their batin is formed of Noor (a stage of Divine light), and the creator of Noor is God.

The universe is a set of countless worlds. There are two ways of learning about these worlds.

l. To learn space by space

2. To learn after acquiring the knowledge of Noor

Learning space by space refers to learning every object step by step.

This form of learning makes one believe that everything is different from another.

We know that the basis of everything is Noor. When one learns the knowledge of Noor, they become acquainted with the knowledge of the earth and sky, and whatever is in between them altogether. Space be­comes dormant in this form of learning.

A mind influenced by surroundings sees everything distinctly. This is because, they have their own identification in their minds. The objective of spirituality is to change such a mindset.

The Sufi, after dissolving one’s confined pattern of thinking, introduces them to an infinite zone and teaches that an individual is nothing but part of a collective system that has a defined set of rules and regulations.

They also teach that we do not see outside, rather, we see inside but deem it as seeing outside. To give their students the awareness of the reality, they take them through the highs and lows of life. Eventually, they transfer their reflection onto the mind of their student, to the extent that the confined thinking pattern of the student subjugates, and the mindset of the teacher becomes dominant. Hence, a spiritual master introduces the students to the world within themselves.

God, the Creator of the universe says that, “We take life out of death, and death out of life.” If one ponders over this verse, it tells us that death is not the end of life, rather it is the continuation of it. The material body is bound to change. This very change is generally known as childhood, adolescence, old age, and when the material  body dis appears,  we call it death.

What we believe to be death is not death, because one does not die. One is only shifted from one zone to another. The alteration of life be­gins from the unseen realm and ends there too.

Dear readers, with the blessings of God, if you contemplate with concentration to understand this message, the understanding will descend upon you. Think and write to us what you have understood and what you have not.

Published by tasawuf.co

Spiritual Teachings of Hazrat Khawaja Shamsuddin Azeemi

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