Placing the end of the path at its beginning:
Question: What does the meaning of the statement, “In the Silsila-i ‘Aliyya[NAQSHBANDI ], the end of the path has been placed at its beginning”?
ANSWER: Hadrat Imâm-i Rabbânî Ahmad-i-Faruqi Sirhindi (1564–1624) 'quddisa sirruh',declared: This path is the very path of the Ashâb-i Kirâm[RADIYALLAHU ANHUM] because those superiors, only on the first day of the suhba of our master Rasûlullah[SALLALLAHU ALAIHI WASALLAM], attained to such things that the greatest Walî who would come at later times attained at the end only to a piece from those things. For this very reason, when Hadrat Wahshî, even though he previously martyred Hadrat Hamza, converted to Islam, as he was honored with the suhba of the Messenger of Allah once, he became superior to Waysal Qarânî, the highest of the Tâbi’în. Waysal Qarânî, despite having such a superior position, could not obtain, even at the last station, what fell to the lot of Hadrat Wahshî at the beginning of thesuhba of Allah’s Messenger. This means to say that the best of times and centuries is the century of the Ashâb-i Kirâm. The path of our superiors is the Golden Chain. The superiority of this path over the other paths is like the superiority of the time of Ashâb-i Kirâm over the times to succeed. The superiors of this path is such people that Allahu ta’âlâ, out of His excellence and mercy, had them taste the end at the very beginning. Others cannot comprehend their degrees. The stations they have reached are considerably higher than the stations others have reached. (MAKTUBAT-i Imam Rabbani Shaikh Ahmad Sirhindi-Vol, I, Letter 66)
_Adapted from:http://www.myreligionislam.com/detail.asp?Aid=5730
Question: What does the meaning of the statement, “In the Silsila-i ‘Aliyya[NAQSHBANDI ], the end of the path has been placed at its beginning”?
ANSWER: Hadrat Imâm-i Rabbânî Ahmad-i-Faruqi Sirhindi (1564–1624) 'quddisa sirruh',declared: This path is the very path of the Ashâb-i Kirâm[RADIYALLAHU ANHUM] because those superiors, only on the first day of the suhba of our master Rasûlullah[SALLALLAHU ALAIHI WASALLAM], attained to such things that the greatest Walî who would come at later times attained at the end only to a piece from those things. For this very reason, when Hadrat Wahshî, even though he previously martyred Hadrat Hamza, converted to Islam, as he was honored with the suhba of the Messenger of Allah once, he became superior to Waysal Qarânî, the highest of the Tâbi’în. Waysal Qarânî, despite having such a superior position, could not obtain, even at the last station, what fell to the lot of Hadrat Wahshî at the beginning of thesuhba of Allah’s Messenger. This means to say that the best of times and centuries is the century of the Ashâb-i Kirâm. The path of our superiors is the Golden Chain. The superiority of this path over the other paths is like the superiority of the time of Ashâb-i Kirâm over the times to succeed. The superiors of this path is such people that Allahu ta’âlâ, out of His excellence and mercy, had them taste the end at the very beginning. Others cannot comprehend their degrees. The stations they have reached are considerably higher than the stations others have reached. (MAKTUBAT-i Imam Rabbani Shaikh Ahmad Sirhindi-Vol, I, Letter 66)
_Adapted from:http://www.myreligionislam.com/detail.asp?Aid=5730
Asalam o alaikum,
ReplyDelete///The superiors of this path is such people that Allahu ta’âlâ, out of His excellence and mercy, had them taste the end at the very beginning///
What is that thing, that experience/taste - "the end" - which Allah granted Naqshbandi shuyukh in the beginning?
Is the end of tariqa not fana-baqa? Do naqshbandi's taste it in the beginning?
What which point is considered 'beginning'? The time when a person gives baya to the shaykh? or when he begins to do adhkar?