Introduction

Sufism . Spiritual . Ajmer sharif

 

Sufism is a school for the actualization of divine ethics. It involves an enlightened inner being, not intellectual proof; revelation and witnessing, not logic. By divine ethics, we are referring to ethics that transcend mere social convention, a way of being that is the actualization of the attributes of God.

To explain the Truth is indeed a difficult task. Words, being limited, can never really express the perfection of the Absolute, the Unbound. Thus, for those who are imperfect, words create doubt and misunderstanding Often when a new student enters a Sufi Path, there’s a leap of faith into the unknown, or a sense of chancing a toe in the water, without a lot of background information. So what happens after Bayat (the beginning of the journey)—what is the context, how does one work with a teacher?

Many spiritual paths offer a firm hand: strong prescribed methods to follow or courses of studies.

Some Silsila’s usually share a subtle way of friendship to their students and give support and companionship on the spiritual inner life journey. There is no “one” way, mureeds (students) progress in a diverse and individuated process.

“I have tried to show on this website the true “Sience” if you like, of Mentor/Student relationship. The website I hope will be informative and a learning base to the masses at alarge for the young and old.

If you find something on this website that is incorrect or you feel could be written out with a better explanation, or if you feel more information on a specific topic is required please let me know on the details give in the “Contact us” section of this website”.

Syed Azhar Chishty S/O Haji Peer Syed Farough Ahmed Chishty Niazi – Cheif Moallim of Ajmer Sharif Dargah- India.
(The creator of this website).

A basic & generic path to all silisla’s”.
Sufi Meditation may then be seen as a mental approach whose ultimate goal is to allow the seeker to travel from this world of illusion to the Divine Presence. When we visualize our spiritual mentor, the knowledge of the Divine Attributes that operate through him is reflected back upon our minds. With frequent repetition, the mind of the follower reaches the level of enlightenment, acquires the ability to communicate directly with the Mentor, and acquires spiritual awareness of the Mentor. In the science of Sufism, this state is referred to as the station of Affinity. Attuning oneself with someone more pious than ourselves.

The best and most reliable way of enjoying this affinity is through the longing passion of love for the Mentor. By maintaining the practice of Sufi Meditation, the mind of the Mentor continues to transfer knowledge and understanding to the mind & Heart of the follower, according to the intensity or degree of this love. As this love grows and the bond of Sufi Meditation intensifies, the Divine Lights operating in and through the Mentor—which are, in fact, reflections of the Beatific Vision of Allah are transferred to the follower. This enables him to become familiar with the Lights of the Divine Presence, so that he can experience the Beatific Vision and open the doorway within his heart to the Presence of Allah / God / The Divine Presence. In Sufism, this state is referred to as the station of “Becoming One with the Mentor.”

These Lights and this Vision of the Divine Presence are not personal traits of the Mentor. Just as the follower is able to experience these Divine Realities through his spiritual connection with the Mentor, the Mentor experiences them through his spiritual connection with the Holy Prophet [s]. The Mentor, in his turn, absorbed the knowledge and attributes of the Prophet [s] through the same devoted attention and concentration. In the language of Sufism, this state of affinity between the Mentor and the Prophet [s] is referred to as the station of “Oneness with the Holy Prophet.” And it is through this spiritual union with the Prophet [s] that the Mentor is able to share his abilities with the follower.

In the state of “Oneness with the Holy Prophet,[s]” the follower is gradually consumed by love, passion, and longing for the Prophet [s] until, step-by-step, he assimilates and apprehends the knowledge of the Prophet [s]. At that auspicious moment, the knowledge and learning of the Prophet [s] is transferred to the seeker in accordance with his capacity. He also absorbs the traits and attributes of the Holy Prophet [s], again each according to his capacity, aptitude, and ability.

From this exalted state, the follower continues to progress by developing his affinity with the Prophet [s]. Ultimately, he reaches the point of being able to truly and authentically acknowledge the Lordship of Allah recognizing God as the Lord of All the Worlds with full comprehension and acceptance of the meaning of that Lordship. At this point, he declares, “Yes, indeed, You are our Lord God!” This is the station of affinity with Allah ¹, and is referred to in Sufism as the state of “Oneness with Allah,” or simply “Oneness.”
Where the follower goes from this station—if he is granted the ability to reach it and continue beyond—is beyond the power of words to narrate or explain, for it is a realm of spiritual subtlety that cannot be described

Ajmer Sharif Dargah

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