Category Archives: C. Blame worthy Morals

The bad moral characteristics that have to be removed from within ourselves

Remedy for suspicion

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A seeker wrote, ‘The condition of this lowly writer is that the (spiritual) ailment of suspicion (bud-gumani/soo-e-dhan) is deeply rooted in my heart for a long duration. I become suspicious of fellow brothers and sisters on very minute things. I have tried many remedies according to my sub-standard intelligience. However, this ailment did not go away.

Please, recommend a remedy to cure this destructive (spiritual) disease.

Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,

‘Whenever, thoughts of suspicion come to mind (qalb)

1. Firstly, sit alone and remind yourself that Allah has forbidden suspicion. A sin has been committed. There are (fair) chances of getting punishment for sinful actions. O nafs! How are you going to endure this punishment?

2. After this reflection repent.

3. Make supplication (dua). O Allah ! Cleanse my heart (and mind).

4. Make supplication for the individual you had suspicions. O Allah! Bestow him with the blessings of both the worlds.

Do this three times daily. If the affects (of suspicious thoughts) remains then repeat it for 2 or 3 days. If it persist even after this, then approach this individual and tell him that I had baseless suspicion about you. Please, forgive me and make supplication for me that this (spiritual ailment) is cured.’

Tarbiyet us Salik volume 3, page 111

Anti-kibr therapy

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Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) prescribed the following to a seeker,

‘The therapy for the reality of arrogance is a special form of contemplation (muraqaba). It must be renewed and repeated at all the times when the thought of arrogance passes (in the mind).

This muraqaba includes,
1. Although I have this achievement, it is not my own creation. It has been bestowed by Allah.

2. This bestowal is without my being deserving of it. It is Allah’s mercy and benevolence.

3. After bestowal preserving it is beyond my control. Allah has the power to take it away anytime.

4. Although the other individual does not possess this achievement as yet. It is possible that eventually he will achieve more than me and I will be looking up to him for assistance in this regards.

5. Even if eventually he does not achieve this, as it sometimes evident by the apparent (lack of) means. It is possible that right now he has some other achievement that is hidden from me but evident to others or hidden from all. It is known to Allah alone. By the virtue of this his overall achievements are better than mine.

If none of his achievement come to mind than bring to mind the possibility that as per the knowledge of Allah he is accepted (maqbool) and I am not. And if I am accepted to than he is more accepted than me. Hence, how can I think of him to be inferior to me?

6. Think that even in case he is lower than me in all regards than he has a right on me. As the deficient individual has on the perfect one. Like the sick person has on a well individual, a weak on the strong, and a poor on the wealthy. Hence, I should be kind and have empathy for him. Moreover, I should try to assist him in achieving them successfully. If I do not have any means or power or time even than by making supplication (dua) for his success. Then start effort in regards to successful accomplishment of his achievements. This will create a bond of kindness with this individual. And it is a natural phenomenon that working for an individual’s development and success leads to loving him. After (feeling of) love there is no thought of considering him inferior.

7. If this (#6) can not be done than occasionally talk to him gently and politely. Inquire about his well being. This will create a mutual bond. And after this bond thought of considering him inferior will dissipate.’

Tarbiyet us Salik, volume 3, page 108-9
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What is kibr?

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Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) wrote,

‘Arrogance (kibr) is to deliberately consider one’s self superior to others in religious or worldly achievements in a manner that reflects that others are inferior.

Hence, it has two components, (1) to consider one’s self superior and (2) to look down upon others.

This is its reality. It is impermissible (haram) and sinful.

Then there is form of it where all components are presents except one component. That is it is not deliberate. It is an involuntary thought. Till this point it is not sinful. However, if one deliberately considers this thought to be fine or even without agreeing to it deliberately keeps (it in his mind), it will become the reality of arrogance and sinful (activity).

Tarbiyet us Salik, volume 3, page 108

Treatment for useless speech

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A seeker wrote, ‘I have an ailment of useless talking. According to my deficient understanding the reason for this is happiness. That is, whenever I am happy and there are no worries a sort of overwhelming euphoric emotional state develops. In it I speak a lot. Doing so gives me peace. Remaining quite is not possible for me. If I force myself to keep quite I get agitated soon. It is only with talking that agitation is removed, otherwise it stays.

This (useless) talking extends to the mentioning of obscene and back-biting. Until I do this my euphoric state does not normalize.’

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘The principle of treatment is to remove the cause of illness.

For this ailment the cause is euphoric emotional state. The removal of this is the treatment. This euphoria has to be subdued by its opposite. That is, contemplation and melancholy.

The thing that leads to the strongest level of contemplation and melancholy is death and what happens after it, like events in Barzakh, Day of Judgement, The Bridge (sirat) and the punishments for sinful activities.

Therefore, at the time of emotional frenzy contemplate about these events. If (you find) this contemplation is weak then read from a book on this subject. It is preferable that (in that state) you immediately withdraw yourself into solitude and reflect (muraqaba) or read (muta’la). This will treat the condition promptly.

If due to (general) emotional weakness reflecting or reading become painful secondary to overwhelming dread then reflect on the Prophetic sayings regarding mercy and optimism. This will maintain the balance. The real happiness, which is required as per (قل بفضل الله و برحمة فبذلك فليفرحوا ) will stay and the excessive euphoria, which has to be shunned (لا تفرح ان الله لا يحب الفرحين( will be eliminated.’

Tarbiyet us Salik, volume 3, page 100-1

Treatment for complaining

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A seeker wrote,
Respected Sir, In addition to other spiritual diseases I have is this ailment that I can not endure anything against my desires. Whenever this happens I complain verbally. I try delegating the affairs to Allah (tafweez), however, not having the the determination to control and endure I complain about the perpetrator.

I have firm belief (yaqeen) that whatever happens is from Allah. Moreover, I have conviction that it is futile to be sad and complain about things that are beyond one’s control. However, due to lack of determination I can not resist.

In principle, I am patient and thankful in heart on the decree of Allah. Although there is a tiny bit of feeling that what harm would have occurred if this happened the other way (i.e. according to my desires). All praise is to Allah, criticism never develops in my heart on the matters decreed (muqadderat).

I try not to complain verbally but am unable to achieve this. Sir, please recommend treatment for this.

Hakim al Umma Maualan Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘Whenever you complain verbally about someone then you must mention his/her praiseworthy attributes in public. Eventually there will be some thing to praise (in every individual).’

Tarbiyet us Salik, volume 3, page 100

Dealing with Show off

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A knowledgeable seeker wrote,
‘Showing off (riya) is a deliberate (ikhteyari) action. Therefore, it’s treatment will also be a conscious effort. For example, if in an action there is intention to show off, I will (deliberately) change my intention and make it for pleasing Allah.

If this is enough for getting rid of show off and acquiring sincerity (ikhlas) then there is no need of any further treatment.

Please, let me know if this approach is correct or not.’

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘This approach is correct and sufficient.
However, it is not enough to merely know this and be able to implement it. Most of the people of this path (sulook) are deceived in this regards.

In fact, it is essential to be consciously aware (of suspicion of show off) and be able to practice this approach for a prolonged duration until it is ingrained (in one’s morals) and a stable state (tamkeen) is achieved. And (in this state the notion of) showing off (riya) does not exist even at the level of the whispering of the lower self (Hadith-e-nafs).

This (understanding) is derived from the saying of Allah in regards to spending (in His way),”The example of those who spend their wealth to seek the pleasure of Allah and to make firm (their faith) from (the depths of) their souls is……..[2:265].” Know that the desired التثبيت is with genuine sincerity of intention.’

Tarbiyet us Salik, volume 3, page 99-100

Treatment of arrogance in belief & practice.

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A seeker wrote, ‘In addition to other blameworthy moral traits I have this one also, that is, I consider, individuals who are either secularly educated, or are scholars (ulema) that are not into (Sufi ways of) remembrance (dhikr o shugal), or are associated with innovator (bidati) Shaikh, or are associated with a Sunna following Shaikh who does not know the ways of treating (spiritual diseases) and does not instruct his disciple like you, to be deficient.
I do not have any reverence for them in my heart.
This conveys in a sense an idea of my superiority and perfection and their inferiority.

However, on reflection I find this thought without any proof in my heart that what do we know about the status of anyone’s proximity to Allah? I keep in sight my own deficiencies and contemplate about the virtuous actions they perform. Moreover, (I contemplate that) they might have qualities that I am unaware and Allah is pleased with them. And I have deficiencies that I may be questioned about.

After these reflections it can not be ascertained (about myself) that I am superior or accepted (by Allah). However, even then their reverence does not develop in my heart.

Similarly, regarding tutorials and discourses, I like my own. Those delivered by others, especially of few individuals, I find them extremely deficient.

In summary, is this arrogance (kibr)?

Please, help me in getting rid of it.’

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘This is not arrogance (kibr).

The reflection of all the possibilities (as mentioned) is enough in getting rid of arrogance. However, this is the treatment of belief (‘etiqad) of arrogance. There remains a need of treatment of practice of arrogance in addition.

The practice of arrogance is to deal with them in a derogatory manner.
It’s treatment is that, from these individuals
(1) for the people of truth (ahl-e-haqq) praise them verbally and deal with them with respect.
(2) for the people of fallacy (ahl-e-batil) do not backbite them etc. (or sabotage their other rights as fellow human being) at all, as a pastime , (or) without a genuine reason.’

Tarbiyet us Salik, volume 3, page 98

Distraction

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Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said: If a person (who can afford better) wears cheap and low quality clothing, he … will become preoccupied with his clothes by either (continuously) thinking how low and humble he is or by thinking that his nafs (lower self) is so annihilated, he doesn’t care about dignity and honor. This is also preoccupation in thoughts (which should be avoided).

Maulana Hamood Aleem sahib db

Treatment of anger and boredom

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 A seeker wrote, ‘There have been two new developments in my behavior. The first is that I get angry quickly. This leads to humiliating consequences. The other is that I feel a sort of bored (all the time) without any sustainable serenity in my demeanor. Please, make dua for me, that Allah removes these traits from me.’

Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,

The treatment for anger is to reflect on the wrath of Allah and your sinful activities (at the time of anger).

The remedy for boredom is mindful excessive remembrance of Allah (dhikr).

With these (measures your) anxiety will subside. I also make dua (as requested).

Tarbiyet us Salik, volume 1, page 545 

The veil

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Makhdoom Shaikh Sharufuddin al Maneri (Allah have mercy on him) said,

‘Spiritual masters have written about the veils in various books. They mention four; people; the world; Satan and the selfish soul (nafs).

People hinder our devotion to and worship of Allah. This world conceals the world to come. Satan downplays religion. One’s selfish soul acts as a veil with regards to The Lord.

Four veils can be enumerated but if you examine the matter, they all stem from one root, one’s selfish soul.

One gets overly preoccupied with people because of one’s selfish interest. Being immersed in worldly affairs also flows from self-interest. Agreeing to what Satan proposes also stems from selfishness.

Hence it is clear that selfish soul is the root of all these distortions. This is the origin of the adage, ‘The selfish soul is the greatest of all idols’.

In fine, whoever has brought his selfish soul to heel has been liberated from them all.’

Mine of Meaning, page 215

Who is a disciple?

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Shaikh Sharafuddin Yahya al Maneri (Allah have mercy on him) said,

‘A disciple is a person who submits himself to his guide in word, deed, heart and body.’

He went on to explain:
” ‘In words’ means that his speech is in conformity with what his guide says regarding the essential principles and derived teaching of religion.

‘In deeds’ means that he does nothing, whether in a religious or worldly matter, contrary to what has been sanctioned by his guide, even if it be an act of devotion!

‘In heart’ means keeping his heart unstained by any blameworthy quality, just as his guide does.

‘In body’ means keeping his senses and bodily members pure and without any stain of sin, just as his guide has done.

When he has conformed himself in all these ways, then he can be called a disciple.”

A Mine of Meaning (Ma’din ul–Ma’ani), page 165

Summum bonum

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Shaikh Ma’ruf al Karkhi (Allah have mercy on him) said,

‘When Allah decides the highest good for an individual the door to performance of virtuous deeds are opened and the doors for argumentation are shut closed for him.’

Manaqib wa Ahwal Shaikh Ma’ruf Karkhi rehmatullah aleh, Ibne Jawzi Ra, page 111

The differences

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An individual reported how differently the takbirat in salah are done and how lax religious leaders are regarding keeping a full beard here.

Sayyidi wa sanadi Shaikh Mufti Taqi Usmani (Allah bless him with a long, healthy and productive pur-‘afiyet life, Amin!) replied,

‘These are differences in etiquette (aadaab).
There should be no prohibition (nakeer) on the issues that are differed upon by the Imams (mujtahideen).

An individual inquired that these days in our communities (Pakistan-India) first thing by which we judge an individual’s religious persuasion is their appearance (beard, dress, etc.). Is this correct?

Sayyidi wa sanadi strongly disapproved of it. He said,
‘All things must be kept at their level (fiqh hierarchy).
It is grossly incorrect to judge others. Some issues (that Hanafis consider wajib) are not even makruh e tahrimi according to other Imams.’

Haram sharif, mataf behind Rukun-e-Yamani, Makkah al mukkaramah. After esha, 24th November 2013

Sparing time for islah

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In the booklet ‘Manual for those seeking islah‘, sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah grant him a long, healthy and productive life with ‘afiyet, Amin!) wrote,

‘For the above mentioned tasks one will have to spare at least an hour daily, though it may be in multiple sittings. If one feels mentally ready for them and can ensure that insha Allah I will do them then only request should be made to this lowly writer for service (of guidance in islah). Otherwise, please excuse me.’ Page 4

It is common practice nowadays that individuals attend the spiritual discourses of a Shaikh and read his books or those recommended by him.They improve somewhat in their outwardly actions and following of Sunna. They consider themselves seekers (talibeen e islah) and pride themselves to be associated with a particular Shaikh.

However, they rarely ask the Shaikh individualized spiritual advice for betterment of their morals and remembrance of Allah. Even if they do this than it is mostly random, disorganized and poorly abided with. Similarly those who are associated with a Shaikh for years are content with the initial tasbihats for remembrance of Allah. They do not yearn for more. As a result they do not progress spiritually. That is, they lack good moral characteristics, persist with the blame worthy ones and do not achieve the state of perpetual remembrance of Allah.

As instructed above one has to take islah seriously and spare time for it. The above mentioned hour is for a beginner, a novice. So what about the intermediate and advanced salik?

Firmness of determination in giving up sinful

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The third component of repentance (taubah) is the firmness of determination to never commit sin again.

This is volitional and can be done all the time. However, will power is needed for all endeavors. Similar is the matter here.

That is, one will have to make a firm determination to,
– bear whatever great difficulties or financial losses or physical hardships or public criticisms that may be encountered in following the commands of Allah and His Prophet (Allah bless him and grant him peace) and
-never to abandon the following of Allah and His messenger (Allah bless him and grant him peace).

If one does not have this determination then (it is evident that) he is not a seeker of Allah(‘s pleasure).’

Tahseel qasdus Sabeel, page 16

Sayyidi wa sanadi mufti Mohammad Taqi Usmani (Allah bless him with a healthy, long and productive life, Amin!) said,
‘I had some confusion about this component of taubah.
How can one guarantee about his own self (nafs) that he will never ever sin again in his future life?
In practical life it had happened that even after sincere repentance one succumbed to the same sinful temptations. Would this mean that the repentance done previously was deficient?

I inquired Shaikh Baba Najam Ahsan khalifa mujaz e suhbet of Hakim al Umma (Allah have mercy on them) about this.
He said,
‘It is at the moment of repentance one should have this conviction.
That is, one has to have firm determination at that moment of repenting never to commit this sinful act ever again.
As for the apprehension regarding the future one should ask Allah to facilitate this for him and try to the best of his ability. Doing this will, insha-Allah, keep him firm.