Kashur Sufinama

13/01/2025

AHAD BAB (RA): THE GREAT SUFI SAINT OF NORTH KASHMIR

Ahad Bab, an extraordinary Sufi saint from the picturesque valley of Kashmir, stands as a towering figure in the spiritual and mystical landscape of the region. Born on June 30, 1930, in the serene town of Sopore—popularly known as the Apple Town—Ahad Bab's journey from the simplicity of his origins to spiritual ascension remains an awe-inspiring narrative of devotion, humility, and profound faith. His life, steeped in the divine, continues to inspire generations, not just in Kashmir but also far beyond its borders.

Early Life and Ancestral Roots
Ahad Bab, originally named Abdul Ahad Peer, was born into a family renowned for its piety and devotion to Allah. His father, Peer Mohammad Ahsan, and grandfather, Peer Yahya Sahib, were respected for their spiritual depth and their unwavering commitment to worship and societal service. This lineage of devotion naturally imbued Ahad Bab with a spiritual inclination from an early age.
He grew up in the close-knit community of Mohalla Ashapeer, surrounded by the pristine beauty of Sopore. Despite the challenges of his time, he was known as a gentle, introspective child. Enrolled in the local Zabardasti School, his formal education ended at the third primary level, but his lack of conventional schooling was overshadowed by an innate thirst for spiritual and intellectual growth that would later shape his extraordinary journey.

Family Life and Early Responsibilities
Ahad Bab was married to Hajah Begum, a woman of gentle disposition and deep faith. Together, they had two children: Dr. Mushtaq Ahmad Peer, who later served as a Block Veterinary Officer in Sopore, and Shariefa Bano, who passed away tragically at a young age soon after her marriage in 1995. When Hajah Begum passed away in 1979, Ahad Bab had already renounced worldly attachments, including his familial responsibilities. It was his mother-in-law, Saja Begum, who took care of his children with unwavering dedication. This act of love and sacrifice became a testament to the strong bonds that sustained the family despite Ahad Bab’s spiritual calling.

Turning Away from the World
Ahad Bab’s early adulthood marked the beginning of his departure from the material world. At the age of 20, in 1950, he briefly joined the Police Department. However, the confines of worldly duties were incompatible with his burgeoning spiritual awareness. He relinquished his position, perhaps sensing a higher purpose awaiting him.
His withdrawal from the job was a defining moment, signalling his complete submission to the will of Allah. Free from worldly distractions, he devoted his nights to worship, recitation of the Holy Quran, and the study of its Tafsir (interpretation). For the townspeople, this sudden change was perplexing. Many believed he had lost his mental balance, unable to comprehend that Ahad Bab was on a profound spiritual quest.

The Journey of Spiritual Ascension
Ahad Bab's path to spiritual enlightenment was characterized by deep devotion, sincerity, and perseverance. By the age of 27, in 1957, he had fully submitted himself to Allah, dedicating his existence to prayer, meditation, and the pursuit of divine truth. His nights were spent in isolation, praying fervently and seeking closeness to Allah.
His unwavering faith and self-discipline led him to minimize his worldly needs. He developed a profound detachment from material possessions, preferring the simplicity and austerity that aligned with his spiritual aspirations. This marked his journey through the stages of Sufism, a path that demanded renunciation, self-purification, and the cultivation of love for the Divine.

Influence of the Quran and Spiritual Teachings
Ahad Bab’s spiritual evolution was deeply rooted in the teachings of the Holy Quran. He immersed himself in its verses, seeking guidance and enlightenment. A notable incident from 1975 highlights his dedication to understanding the divine message. During a period of Itikaf (spiritual seclusion) at Khaja Gilgit Mosque in Sopore, he sought the explanation of verses 8, 9, and 10 from Surah Al-Muzammil:
"So, remember the name of thy Lord and devote thyself with a complete devotion. Lord of the East and the West; there is no God save Him; So, choose Him alone for thy defender. And bear with patience what they utter, and part from them with a fair leave-taking."
These verses encapsulated Ahad Bab’s spiritual philosophy. They emphasized complete devotion to Allah, patience in adversity, and detachment from worldly entanglements. The depth of these teachings resonated deeply with him, guiding his every action and thought.

Path of Self-Negation and Asceticism
As Ahad Bab progressed on his spiritual journey, he embraced the principles of self-negation (Fana) and spiritual subsistence (Baqa). He willingly subjected himself to physical hardships, viewing them as a means to purify his soul and strengthen his connection with Allah.
Even during the harsh winters of Kashmir, he wore minimal and thin garments, walked barefoot on snow, and spent nights in open spaces without shelter. These acts of self-imposed austerity reflected his unwavering commitment to transcend the physical realm and achieve spiritual elevation. By casting aside, the trappings of the ego and material desires, Ahad Bab exemplified the Sufi ideal of surrendering entirely to the will of Allah.

Service to Humanity and Devotees
Ahad Bab’s spiritual stature attracted countless devotees from all walks of life. His ancestral home in Mohalla Ashapeer became a sanctuary for those seeking solace, blessings, and guidance. Despite his efforts to distance himself from worldly interactions, people thronged to him, convinced of his ability to alleviate their sufferings and provide spiritual remedies.
His interactions with devotees were often unconventional. Known for his immense physical strength, he would sometimes express his irritation by physically striking his followers. Remarkably, those who experienced this claimed that the pain cured their ailments and brought them relief. Such incidents deepened the faith of his followers, who saw these actions as manifestations of divine will.
Ahad Bab’s influence transcended religious boundaries. People from various faiths sought his blessings, a testament to his universal appeal and the inclusivity of his spiritual philosophy. Rich and poor alike recognized his transformative impact, attributing positive changes in their lives to his divine interventions.

The Later Years: A Period of Tranquility
The tumultuous period of the 1990s saw Ahad Bab retreat further into a state of calm and silence. By this time, he had attained the highest levels of spiritual development. His presence exuded an aura of peace and divine connection, and his followers noted the profound sense of tranquility that surrounded him.
During this phase, Ahad Bab spoke little, yet his silence conveyed volumes. It was clear to those around him that he had reached an unparalleled level of communion with Allah. His every action and gesture reflected the deep spiritual truths he had internalized.

Legacy and Eternal Reverence
Ahad Bab left this world on July 26, 2010, at the age of 80, after a brief illness. His departure marked the end of a remarkable earthly journey, but his spiritual legacy continues to inspire and guide countless individuals. His teachings, life, and unwavering faith have cemented his place among the great Sufi saints of Kashmir.
His family, particularly his son Dr. Mushtaq Ahmad Peer, continues to uphold his legacy. While Ahad Bab’s life needs no written chronicles to immortalize his greatness, documenting his biography would serve as a valuable tribute to his spiritual journey and the impact he had on society.

A Message for the Generations
Ahad Bab’s life serves as a profound reminder of the power of faith, devotion, and humility. His journey from a simple young man in Sopore to a revered Sufi saint exemplifies the transformative potential of surrendering to the Divine will. His teachings encourage us to look beyond material pursuits and seek the deeper truths of existence.
For those who walk the path of spirituality, Ahad Bab’s life offers invaluable lessons. His emphasis on self-purification, patience, and unwavering devotion to Allah serves as a guiding light for all seekers. In a world increasingly consumed by materialism, his legacy stands as a beacon of hope and a call to reconnect with the eternal truths that define our existence.
As we remember Ahad Bab, let us strive to embody the principles he lived by: love for Allah, service to humanity, and the courage to rise above worldly distractions. His life, though rooted in the valleys of Kashmir, resonates universally, reminding us of the boundless possibilities that unfold when one truly submits to the Divine.

ARTICLE RESEARCHED BY
KHANDAY JEELANI (GJK)
IT BUSINESS ANALYST
CAN BE REACHED AT: [email protected]

16/11/2024

Sufi Quote/ Ibn Arabi

15/11/2024

HAZRAT JINAB ABDUL REHMAN KELOO ALIAS SADAA REHMAN SOAB (R.A) - GREAT MYSTIC & RENOWNED SUFI POET OF SOUTH KASHMIR

Jinab Sadaa Rehman's grandfather Jinab Ghulam Rasool Kello was a resident of Mohalla Sherapura, Islamabad. In his adolescence, Jinab Ghulam Rasool Kello became the son-in-law of Abdul Rehman Bhat, a respected man of Shahabad Doru. Thus, his wife became Shifa Sahiba who was the daughter of Jinab Abdul Rehman Bhat. Jinab Ghulam Rasool Kello continued to set the course of ups and downs in his life journey. He was 9 years old but was deprived of the blessing of having children. Both Two i.e. Ghulam Rasool Kelu Sahib and his wife Shifa Sahiba were very disappointed and saddened. It was heart-breaking that the poor man of the time, Jinab Ghulam Hassan Bala, who was staying in Sagam Kokernag, became restless. He reached Shahabad after traveling from Sagam. Ghulam Rasool Kelu Sahib was included in his circle and special training was given and Jinab Ghulam Rasool Kelu Sahib became a pilgrim. Faqir Bala ordered Both of them, Heavy to visit Pakharpura Astan and Chirar e Sharif Astan. Along with zikr-e-azkar, hard work, worship, remorse, offering, and following the command of the poor, zeal was extended to the visiting religious elders, and Ghulam Rasool Kelu Sahib was given a male offspring in his old age. Named Muhammad Maqbool Kelo.
Muhammad Maqbool Kello proved to be a very intelligent and clever boy. He was able to get education only up to primary classes and became associated with his native profession i.e. shopkeeping. But the scholarly journey continued in an unconventional way. He established his grip on Urdu, Persian, and Arabic. And continued his beloved hobby, calligraphy.
Doru was the Revenue Representative's headquarters in the Shahabad area. People used to come from far and wide to buy and sell. In which people from Badsagam, Hiller, etc. used to come and stay with Maqbool Sahib from time to time. Meanwhile, Maqbool Sahib Kello got married to Pious Lady Saja Sahiba, daughter of Nizamuddin Wani of Mouza Badsagam and thus Jinab Maqbool Sahib's marital life went on. But an innovative environment is key to intellectual curiosity and the pursuit of one's beloved hobby of calligraphy. It was for this purpose that Maqbool Sahab was brought closer to the "Rather Family" which was based in Hiller Kokernag and was known as the "Muqaddam Family". It is not yet decided to go Maqbool Sahib from Doru Shahabad to Hiller Kokernag due to his scientific love. In this sudden time, Muhammad Maqbool Sahib’s wife Saja Apa became pregnant. And she gave birth to Jinab Abdul Rehman Kello. Jinab Abdul Rehman Sahib was born in 1979 Bakrami in Doru Shahabad. Despite great efforts, the date of birth and date of birth could not be ascertained. After the birth of Jinab Abdul Rehman Sahab, two girls and a boy were born, but Jinab Abdul Rehman Kello's brother did not live long.
Jinab Abdul Rehman Kello Sahib could get the usual education only up to the second middle because his father Jinab Maqbool Sahib expired at that time. They have to bear the burden of the house and all the difficulties of the business. While Abdul Rehman Sahib was still going through the early days of his life.
Jinab Abdul Rehman's first marriage was to Jinab Fatima Sahiba. This marriage took place in 1948. From her womb were born five daughters and a son, Jinab Farooq Ahmed Kello.
But Jinab Abdul Rehman Kelu Sahib, whose initial traditional style was different, proved to be a fanatic of love and mysticism and started looking for a spiritual leader to quench his spiritual thirst even before marriage. In the year 1947, He met with his first Sufi Mentor Jinab Majeed Sahab whose real name was Jinab Abdul Majeed Mir Sahab, and taught him the lessons of Sufism from him. This went on for two whole years.
One day it happened that Jinab Rehman Sahib entered the room of his mentor Jinab Abdul Majeed Mir. And decided to stay the night. What does he see at night that a party is decorated. Jinab Lassa Khan Fida Sahib beckons Jinab Abdul Rehman Sahib to come towards him. Rehman Sahib obeys the order of Jinab Fida Sahib. And then Jinab Lassa Khan Fida takes Jinab Abdul Rehman Sahib with him at the end of the ceremony.
Majeed Sahib said, "Did you dream?" Jinab Abdul Rehman Sahib narrated the whole dream. Majeed Sahib was pleased and he got up from his seat and took the hand of Abdul Rehman Sahib and sent him towards Jinab Lassa Khan Fida.
1949, October 8 It was December. And Jinab Lassa Khan Fida Sahib accepted the oath of allegiance by accepting Jinab Abdul Rehman Sadaa at the beginning of the year 1950. The training continued.
At the same time, through the companionship and mediation of Jinab Fida Sahib, Jinab Rehman Sahab became acquainted with Jinab Sufi Abdul Nabi, whose name was popularly known as "Sufi Sahib". Jinab Sufi lived in Lahore, Punjab, Pakistan. And sometimes he used to visit Kashmir from Lahore for the sake of companionship.
In those days, the elders used the art of carving such idols on the existence of Jinab Abdul Rehman Sahib and carved such fine carvings that made the existence of Jinab Rehman Sahib unparalleled. And they adorned with jewels, jewels, and jewels that Jinab Abdul Rehman became an untouchable example of Erfan & love came to the fore. Such are the fortunes of those friends who have had the privilege of meeting once with Jinab Abdul Rehman Sadaa.
Meanwhile, shortly after the death of his first wife Mohtarma Fatima, Jinab Abdul Rehman Sahib got married to Mohtarma Habla Begum in 1965. And from her womb was born another son, Prince Ijaz, who is associated with the medical profession.
In the same year 1965, Jinab Lassa Khan Fida Sahib passed away on August 30. His residence is in Astan-e-Alia, adjacent to the bus stand, Achabal, Islamabad.
Jinab Sufi Abdul Nabi Sahib lived for some more time after the veil of Jinab Lassa Sahib, i.e. for a few more years, and continued to illuminate the gatherings of love and secrets. And the lovers of truth and righteousness continue to strengthen and consolidate the faith with openness. But on June 4, 1977, Jinab Sufi Sahib also went into hiding and his residence is in Prem Gali, Lahore, Pakistan.
With the departure of the leaders one after the other, a vacuum began to be felt in the world of Sufism. Dear friends and fans of Ma’rifat, Jinab Abdul Rehman Sahib appealed to him that he is a very suitable person to fill this gap. But Sadaa Sahib did not agree. But with constant insistence and requests, Jinab Sadaa Sahib took the lead.
In the first period, Jinab Rehman Sahib started the work of carrying forward this mission of Ma’rifat from Jinab Abdul Ahad Ahangar and Abdul Rehman Ahangar Sahib in Tokna Awantipora.
I went to the destination alone but. People came together and became a caravan, as the saying goes. And Ma’rifat’s first and every heartfelt contingent included Jinab Lassa Baig, a powerful figure of the Beg family from Begpura, and his family, comrades, and other neighbors. Thus, the circle of lovers of truth became wider and wider. And spread throughout the state. Not only that, but this voice began to spread to other countries outside the state.
Jinab Sadaa Rehman was an enthusiastic and enthusiastic Sufi saint of the Qadri Silsila. Before the unveiling, he compiled a book of Urdu essays on lovers and seekers of truth, the title of which he set himself as “Izhar -e-Haq”. These subjects are generally known to be difficult, for which it is necessary to find the author of the book in order to understand his flight of thought so that he can fully enjoy these subjects. It is not to touch these heights, the infinite expanse of the universe, and the headless without any effort while sitting. The lovers of truth, who are among the elders of the religion, are enlightened by the fervent burning of love of truth and the everlasting longing and desire for closeness, with such mysteries and inner realities where outward intellect is of no use. Sadaa-ur-Rehman is the name of such a leading institution in the ranks of such men and lovers.
He wished that his second work, Izhar-e-Haq, would be published at the time of his apparent existence. Which despite great efforts and endeavors could not happen. Sadaa Rehman “Ghausia Rahmania Welfare Society Pandithpora Anchidora, Islamabad whose organization is deeply ashamed and sorry. Jinab Sadaa Rehman Sahib's first work is a beautiful Kashmiri ghazal of Sufia. And his third book also contains Kashmiri's mystical ghazals.
Jinab Sadaa Rehman's first collection of beautiful Kashmiri ghazals was published and it was appreciated by every school of thought and class of knowledge and wisdom which is both admirable and encouraging to understand the truth. The first edition of Zebaye-e-Dil was published in 2004 and after five consecutive years of silence, today we are daring to publish Jinab Sadaa Rehman's book Izhar-e-Haq written in Urdu. Jinab Faqir Sadaa Rehman wanted to bring this book to light even before his khaki body was settled, but alas for our shortcomings! That we could not bring the book before you according to the time and its cover, according to their wishes, which is the grief of all of us, and for which Jinab Abdul Rasheed Lone, a member of Raqam and the publishing house, Jinab Ejaz Sahib Bogami and especially Jan Nisar Dear Mir Mudassir Deri, I sincerely apologize and pray that the Holy Spirit of Jinab Abdul Rehman Sadaa will forgive us.
Where is the audacity of Raqim that he is the author of the book of essays on understanding and wisdom, love and affection, the title or expression of the truth expressed by the author of the book? Write the first letter.
In the articles of the book, he mentions the six words of the first great prophets, the fourfold appearance of Hazrat Abu Bakr Siddiq, Hazrat Umar Farooq, Hazrat Usman Ghani, and Hazrat Ali (may Allah bless him and grant him peace). The tablet of Hazrat Abu Bakr, the tablet of forgiveness of Hazrat Umar and the tablet of modesty of Hazrat Usman, and the tablet of Bab-ul-Ilm Hazrat Ali which was prepared by the beloved Prophet Muhammad (peace be upon him) with great hard work and love. Great prophethood! And what a beautiful payment in the words of Sadaa-ur-Rehman! In the same way, the four inner friends, Hazrat Owais, Hazrat Salman, Persian, Hazrat Bilal Habashi, and Hazrat Hilal-e-Rumi (Sohaib-e-Rumi) enlightened us.
The expression of the truth takes the mind from all points of view, events, and thoughts to new angles and perceptions. Even if you don't think about the language when writing. It is necessary to pay attention to the thinking of the author of understanding and not to the linguist of the author of the book. That is why I invite my friends from the field of thought and wisdom and emphasize the need to examine every subject in-depth and depth, not on the method and method of payment. Even so, owning one is still beyond the reach of the average person. Therefore, it was considered appropriate to keep the articles as they are.
In 16 Zi-Qaad, 1429, Jinab Abdul Rehman Sadaa hid from us and left us sobbing (Ina Lilallahi Wainna Ilya Rajio’on). This step could not be stopped despite my wishes. And we have to take a poisonous sip of separation.

ARTICLE RESEARCHED & TRANSLATED BY
KHANDAY JEELANI
(GRANDSON FAQEER ABDUL AZIZ KHANDAY)
FULL STACK WEB DEVELOPER
[email protected]
+91 – 9906574785

15/11/2024

1948 - 2019 || 5TH DEATH ANNIVERSARY OF JINAB FAQEER ABDUL AZIZ KHANDAY SAHAB (R.A) - TRIBUTE TO THE GREAT MYSTIC LEGEND AND SUFI PERSONALITY OF ANCHIDORA ANANTNAG

BRIEF ABOUT BIOGRAPHY
Jinab Abdul Aziz Khanday, a renowned Sufi elder, writer, and Sufi poet from South Kashmir, was born on July 11, 1948, in Azadpora, Anchidora Islamabad (City of Springs). Because from childhood he gave up the life of luxury and set himself on the path of truth. Jinab Abdul Aziz Khanday’s grandfather whose name was Abdul Rehman Khanday was a respected person and has been the forerunner of his area. Jinab Abdul Aziz Khanday Sahib had already searched for the path of truth, but in order to strengthen this path, he pledged allegiance to Jinab Master Ghulam Nabi Sahib (Bijbihara) and learned Shariah Knowledge from him. After studying with him for some time, when he became thirsty for knowledge, he started looking for a murshid here and there, and finally in 1973, at the age of 25, he met a famous Sufi personality and Sufi poet of Kashmir Jinab Faqir Abdul Rehman Sada Sahib (R.A). Perhaps this is what Jinab Abdul Aziz Khanday Sahib had imprinted in his heart and the result was that in 1990 Jinab Abdul Aziz Sahib took the company of Jinab Faqir Ghulam Ahmad Khan (Khurda) and swore allegiance to him. Jinab Ghulam Ahmad Khan (R.A) was a resident of Ganjiwara Islamabad. He was a Malang and a Darwish man. He was unable to walk or speak, although he sometimes spoke in a broken tongue, most people did not understand him. Jinab Abdul Aziz Khanday Sahib acquired the Knowledge of Ma’rifat from him and became acquainted with all the secrets that a Sufi seeks.

On Friday, 15 November 2019, at the age of 73 Jinab Abdul Aziz Khanday Sahab lost this world and met with his beloved. We the members of Kashur Sufinama pay rich tribute to this great personality and Sufi mystic of our Kashmir Valley on his Urs Mubarak. May Allah Almighty make their ranks high and high in the hereafter and make one of the chosen people who will companion us too in the group of Ma’rifat. (Aameen)

FULL LIFE HISTORY AVAILABLE HERE
https://www.facebook.com/102699471539468/posts/130402985435783/

LOVING TRIBUTES
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07/05/2024

07/05/2024

Did you know that acording to Imām Aḥmad bin Ḥanbal, only a person who has gone through 500k aḥādīth can be qualified to give a juristic judgement and opinion?

Now a time has come, everybody is a ‘jurist’, a ‘scholar’ and ‘Imām’, every orator claims to be a learned person but this type of half-baked scholarship has no place in traditional Islām. Traditional Islām is the track that has always been in the hands of the competent and pious scholars which goes back to Rasūlullāh ‎ﷺ!

Watch this: https://vm.tiktok.com/ZGe9Sbg6D/

07/05/2024

Persian Sufi Kalaam/ Hafiz

06/05/2024

Ibn al-Jawzī 𝐭𝐨𝐫𝐞 𝐨𝐟𝐟 𝐡𝐢𝐬 𝐜𝐥𝐨𝐭𝐡𝐞𝐬 at the gathering of Al-Ghawth al-Aʿdham in the state of Wajd (ecstasy) and repented for his prior stance:

‎“Once Imām ibn al-Jawzī al-Ḥanbalī attended a gathering of Shaykh ʿAbd al-Qādir al-Jīlānī, and one of his friends came with him. Shaykh ʿAbdul Qādir realized that Imām ibn al-Jawzī was a great scholar. Shaykh ʿAbd al-Qādir started speaking about the different Tafāsīr of the Qurʾān because he wanted to change the views of Imām ibn al-Jawzī about Taṣawwuf (Ṣūfism) and put the real image of Taṣawwuf in the mind of Imām ibn al-Jawzī.

‎A verse was recited. He gave one explanation to it. The friend of Imām ibn al-Jawzī asked, ‘Do you know this Tafsīr?’ He said, ‘yes. This is a famous Tafsīr of the verse.’ For the same verse, Shaykh ʿAbd al-Qādir gave a second Tafsīr, then a third Tafsīr, fourth Tafsīr, fifth Tafsīr, sixth, seventh, eighth, ninth. He gave eleven Tafāsīr to one verse. Every time he gave a Tafsīr, the companion of Imām Ibn al-Jawzī asked him, ‘Do you know these Tafāsīr?’ and he knew eleven Tafāsīr. He never heard of the twelfth Tafsīr, thirteenth Tafsīr, fourteenth Tafsīr, fifteenth Tafsīr. Forty Tafāsīr Shaykh ʿAbd al-Qādir gave to one verse. They say the state of Imām ibn al-Jawzī had changed. He was so impacted; this took him back. In the end, Shaykh ʿAbd al-Qādir said, ‘Enough talk, let us now return to our spiritual gathering [hāl].’ As Shaykh ʿAbd al-Qādir al-Jīlānī uttered, ‘Lā illāha ila Llāh Muḥammad Rasūlu Llāh’, everyone in the assembly erupted into a spiritual ecstasy (wajd), including Imām ibn al-Jawzī, who tore his clothes apart! He ultimately grasped the true meaning of ‘faqīr.’”

‎[Shaykh Muḥammad ibn Yaḥyā al-Tādifī al-Ḥanbalī in Qalāʿid al-Jawāhir, pg. 158]

06/05/2024

𝗠𝗼𝘀𝘁 𝗔𝘂𝘀𝗽𝗶𝗰𝗶𝗼𝘂𝘀 𝗶𝘀 𝗔𝗹𝗹𝗮̄𝗵, 𝘁𝗵𝗲 𝗕𝗲𝘀𝘁 𝗖𝗿𝗲𝗮𝘁𝗼𝗿! 🧠

The brain mass, within the skull, actually weighs about 1.5 kilograms, which is a significant weight to carry throughout life. But why don't we feel the weight of the brain in our heads?

Because the brain floats in the cerebrospinal fluid, and the physics law ("Archimedes' principle") states that a body submerged in a fluid loses an amount of weight equal to the volume of the fluid displaced. Therefore, we don't feel the weight of the brain, but only a reduced weight of about 50 grams.

The cerebrospinal fluid moves when one bows in Sujūd and Rukūʾ during prayer, providing a gentle massage flow to the brain, inducing a feeling of calmness and relaxation.

Allāh says in Sūrah as-Sajdah (the Prostration), verse 7: “The One Who created all things excellent.”

“We have indeed created all things by a proper measure.” [54:49]

08/04/2024

شیخہ شرک ۔ کلام حضرت علمدار کشمیر شیخ العالم شیخ نورالدین الدین ریشی رحمت اللہ علیہ
#کاشرشرک
اول تہِ سُے اخر تہ سُے
ندبَل وسِتھ مَل کاسِو
گُلی گنڈتھ کُن سر خم اسِو
دیو کُنہِ دوزخنہ نار لسِو


Awal te sue Aekhir te sue
Nadbal wesith mal kaasyoo
Guel gendith kun sarkham asyoo
Dyew kuni dozkhen naar lasyoo

#اردوترجمه
کائنات کا خالق و مالک اور فرماں روا عدم سے لانہایت آخر تک وہی ایک اللہ ہے۔ شرک کی تمام آلودگیوں سے پاک ہونے کے لئے دریائے وحدت (ندبَل) میں غوطہ زن ہو جاؤ۔ پھر دوزخ کی آگ سے (جسمیں مُشرک اور کافر جلائے جائیں گے) نجات پانے کے لئے اُسی ایک اللہ کے حضور میں ہمیشہ مُکمل بندگی کے ساتھ دست بستہ سرخم ہوکر رہو۔


Allah is the Creator, Owner and Ruler of the universe from nothingness to infinity. Immerse yourself in the River of Unity (Nadbal) to be cleansed from all the impurities of Shirk. Then, in order to be saved from the fire of hell (the bodies of polytheists and disbelievers will be burnt), always remain in the presence of the same Allah with complete devotion.