Photo: Messenger
The Almighty Lord Allah, the utmost great, envelops his creation with grandness and realm of depth; and there is a great purpose. The purpose came into action and light with the creation of human mankind. The essence of this holy creation is reflected in U’budiyyat (obedience with submission) as prescribed in the holy Quran: “I created the jinn and humans for nothing else but that they may serve Me” (51:57). I desire from them no provision, nor do I want them to feed Me (51:56).
It is undeniably true that the beauty of the creation is luminously enlightened when the creations reflect that holy purpose. The great Almighty knits a secret, enigmatic and an unalloyed relation with his creation. But the human beings mold after that relationship because of the time span, the aspirant nature of the worldly life and pleasures and the evil nafsaniyyat.
To revive the spirituality of Godly knowledge and to explore the most beloved bond of peace and his satisfaction, Allah, the exalted, elected his Apostles and ascetics as a guide and explorer who lighten their heart and soul. Moreover, some authentic Hadiths certify about the Mujaddit (the reviver/reformer) who arrive in certain time period.
After the departure of the prophet (Sallallahu Akaihi Wasallam) to the present time, many ascetic reformers initiated revolutionarily spiritual changes in the society as The God’s perspective. During the ages, because of the categorical influences of the wordly aspirations, carving covetousness and modern thoughts, the human civilization, deviated from the ultimate truth, Godly love and knowledge, got recollected to the straight path, “siratal Mustakim” of mercy, love and compassion by these ascetics. This is a great mercy bestowed from Allah Subhanhu upon the mankind.
Subsequently, at the advent of the 9Th century, Hazrat Gausul Azam Maizbhandari Mowlana Shah Sufi Syed Ahmad Ullah Maizbhandari (Qaddasa Sirrahul Aziz) was born as a pioneering light, incompatible, of monotheism, the celestial figure and inaugurator of unifying the humanity, whose spiritual influence enlightened every arena.
The reformists are always contemporary in their reforms as the time demands in the habitual aspects of deceit, lust and sensual covetousness; their reforming revolutionarily spiritual aspects or ascetic methods give the humanity freedom and purity.
These core and essential aspects and methods are known as the creed of a ‘Tariqa” in Sufism. Similarly, Hazrat Gausul Azam Mazibhandari (Qaddasa Sirrahul Aziz)’s established methods are made of a “tariqa”. The 19th century is well knitted with the socio-economic development, the grandeur of growing multicultural, and scientific and technological growths.
Contrarily, it has, either, experienced the doom of many powerful empires and the deviance of human civilization simultaneously. The human civilization was driven by the evil nafs (sense) which paves the way to the evil and sins. The holy Quran authenticates: “Innan nafsa laa’mmaratun bissuye”. That means that unpurified soul directs to the evil. The seven ascetic methods induced in ‘Maizbhandari Tariqa’ unequivocally contribute as a healing tonic to salvage the affected souls.
The Great Almighty indestructibly instructs, “Kkad aflahha man Zakkaaha” (He is succeeded who purifies himself-heart). This is motto of this Tariqa. These practicable and holy methods integrate the world humanity into an indiscriminating amalgamation of purity, perfection and prosperity like a touchstone. It is very optimistic inspiration upheld now is that this Tariqa mushroomed to a large extend throughout the Middle East, Europe, America, Australia, Africa from the 19th century to 21st century.
It is expected that loving and mystical characteristics of this Tariqa do have an omnipresent appeal which can attract the global humanity irrespective of race and religion.
The arena of knowledge, wisdom, science and technology experienced a vast development in the modern civilization. Simultaneously, the ratio of lust and luxury, temptation and terrorism, unjust and injustice, stealing and smuggling, robbery and burglary, and sex and sensation soared high extensively. The society and its order got derailed and deteriorated.
As a result, the miserable people lost their psychological strengths and moral ethos in the tormenting society. There is a remedy enveloped in the tonic of the seven divine methods of Maizbhandari Tariqa. The world humanity, if they follow this Tariqa induced and introduced by the great ascetic, can elevate their status as a great sufi or great man (al insane kamel) which testifies ‘the caliphat’ of Allah Subhanahu inscribed in the Quran.
Many researches and surveys reflected that the modern people are more vulnerable to the continuous decadence of mental health because of the facets of the present society than the people in the previous periods. The influence of modernity is thought to be responsible here. In some researches, it is scrutinized and explored that the divine relationship and the sole dependence on God enhance the psychological strength of the believers.
In this tormenting era, the Maizbhandari Tariqa will make the humanity luminous as a pioneering light that can eradicate the showing up (Ripu) and it continues with the methods of spiritual death until elevating the status of a man to a nobler and diviner one. Furthermore, the ascetic and mystic seven methods of acquiring the spirituality play its role as a timeless philosophy which is profoundly discussed by his heredity Hazrat Mowlana Syed Delwar Hossain Maizbhandari (Qaddasa Sirrahul Aziz) in his books. Moreover, these methods have been categorized into two: the first three have been classified as ‘Fana’ which means annihilation and the other four represent ‘Maut’ that means spiritual death of nafsaniyyat. A brief is explained below.
(1) Fana Anil Khalak- Annihilation from creations: With self-spiritual meditation, self-reliance is achieved. In the order of priority of inner-self, the first principle of Maizbhandari Philosophy is to be self-reliant.
(2) Fana Anil Hawa- Annihilation from meaninglessness: To avoid doing useless and unimportant things like talks, acts, behaviors etc., relate to the annihilation of this stage. If a seeker follows this principle in letter and spirit, his life will become feasible and anxiety-free. To make a seeker’s every moment purified, primally, he/she needs to give up doing any useless things or anything unimportant. A seeker’s every moment should be undeniably utilized to bring the gem like Godly mystery into the light of knowledge.
(3) Fana Anil Erada- Annihilation from Own Will: To surrender completely with the will of Allah, having no self-desire is the third method in Maizbhandari Tariqa. Through this annihilation, a seeker annihilates in the essence of Allah which brings about attainment only through surrendering his will into God’s will. Here sacrifice of own wills get annihilated to soar above the ocean of ultimately supreme will. This method will make an individual more indestructible with no procrastination in the life of dilemma.
(4) Mout-E- Abyeaz- White Death: Practicing willingly self-restraint over legitimate and possessing things, and controlling oneself from sins and ominous things to protect self, which destines a seeker to the enlightened mystic world through the White Death.
(5) Mout-E-Aswad- Black Death: Inculcating self-criticism, self-purification, restraining vindictiveness and retaliation, controlling rage, and accepting easily the criticism made by others demonstrates the Black Death in Maizbhandari Tariqa. Through this method, a seeker can reflect on his faults and sins and amend himself; he can exchange his enemy into a friend. However, black resembles mysterious and protective and it relates to the hidden, the secretive and the unknown. As a result, it creates an air of mystery.
(6) Mout-E-Ahmar- Red Death: Controlling greed, covetousness, sex-impulse and extincting sexual lust, and regulating oneself to internal and external discipline brings a seeker to the Red Death. In the west, red is frequently used as a symbol of guilt, sin and anger, often as connected with blood or sex.
(7) Mout-E-Akhjar- Green Death: Observing absolute austerity, showing gratitude and thankfulness, avoiding extravagance and leading a simple pellucid life free from foppishness helps a seeker to attain Green Death. This is the final method which elevates a seeker to a saleq (an ascetic status) that brings an eternal joy and ultimate destination and victory in Sufism.
The institutional founder of Maizbhandari Tariqa, Waschiye Gausul Azam, Mowlana Shah Sufi Syed Delwar Hossain Maizbhandari (Qaddasa Sirrahul Aziz) says, ‘If Maizbhandari Tariqa is preached in the world, and the world humanity will turn her face to Maizbhandar.’ It seems crystal clear that Maizbhandari Tariqa, if it spreads, will knit a universally brawny relation across the globe since it underlies a lofty, purified, and pluralistic Ism which will enlighten the whole humanity.
However, the continuation of this ascetic Tariqa, flawlessly appealing to the uncountable seekers, is still led by the sole heredity and authority, Sajjadah Nasheen Alhaz Hazrat Mowlana Shah Sufi Syed Emdadul Hoque Maizbhandari (Madda Zillihul Ali).
The Writer is a Teacher & Assessor, MTC Australia, Burwood Campus, Sydney, NSW, Australia.
Messenger/Tareq
