Category Archives: C. Blame worthy Morals

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

Those at loss on the night of 15th Sha’ban

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It was reported from our master Prophet Muhammad, (Allah’s blessings and peace be upon him),

“This is the middle Night of Sha’ban. Allah frees in it a large number of the people from (Hell) Fire, more than the number of the hairs growing on the sheep of the tribe, Kalb. But He does not even look at an individual who

– associates partners with Allah, or

– who nourishes malice in his heart (against someone), or

– who cuts off the ties of kinship (qata’ rehmi), or

– who leaves his clothes extending beyond his ankles (as a sign of pride), or

– who disobeys his parents, or

– who has a habit of drinking wine.”

Allah save us from being among these individuals. Amin!

Doubts & questions

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A scholar approached Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him). He stated that he had some questions and doubts about the belief of pre-determination of affairs (taqdeer). He added that he had done extensive research about this topic and read almost all the major texts regarding this issue. However, he still remained unsatisfied.

Hakim al Umma replied that this was not the way to approach the matter of doubts and questions.

A thorough reply may for the time being provide a satisfying answer. However, this is usually for a short duration. The lower self (nafs) comes up with an antithesis or another more powerful question or doubt. Thus, it becomes a vicious cycle. Answers leading to more questions and doubts.

The need is to cease this random whispering of nafs and Satan that created this problem in the first place.

The most effective way to do so if to stay in the company of a perfect (kamil) Shaikh for some duration.

This pious company will create deep love and strong connection with Allah. This in turn will remove all doubts and questions.

Malfuz paraphrased

I want to change for better but…………

magic-wand

All of the spiritual seekers aspire to do good and abstain from sinful actions.

However, most of us harbor a misconception regarding the means to achieve this goal.

We wish for a overpowering and overwhelming state that facilitates this for us by itself. Automatically. A kind of fairy tale magic spell.

Moreover, we assume that making supplications or reciting a particular litany (wadhifa) or associating with a pious individual or a group or reading classical spiritual text or visiting a holy site (like the revered Makkah and radiant Medinah) or worshiping in the blessed times (like the night of power) will create this ‘state’ for us.

This will never happen!

Hakim al Ummah Mujaddid Mawlana Ashraf Ali Thanawi (Allah have mercy on him) has repeatedly made this very clear in his works.

Self determination, self restraint and earnest hard work is needed to do good and abstain from sinful actions.

There is no other way around.

It is not easy.

Initially it is tough. This is the spiritual struggle (mujahida ). It brings the reward and its blessings in the here-after.

This is the norm in all the things we aspire to achieve. No school or work  project is successfully completed just by supplicating, reading or associating with the experts. One has to toil and labor sincerely and put up his best effort in an organized manner to do it.

Therefore, praying the salah on time with the congregation, especially Fajr or having khushoo in salah or controlling anger or quit listening to music or watching the obscene on internet  or ending free intermingling with opposite sex , etc. will never ever be achieved until we make a firm resolve to do so and use the self determination and restraint  powers, bestowed to us by Allah, earnestly.

May Allah make this clear to us. Amin!

The purpose of Tasawwuf

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Shaikh Shah Wasiullah Allahabadi (Allah have mercy on him) quotes many predecessor masters of the path (of Tasawwuf). In conclusion he writes,

‘It is evident from these quotes that the goals of these masters were reformation of the lower-self (islah e nafs), performance of the commandments of Shariah with sincerity and abstention from the prohibited.’

Tarbiyet us Salik, The Introduction, volume 1, page

Dealing with lustful thoughts

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An individual (blind, physically weak and financially challenged) complained about the (lustful) attraction towards women and young men that was driving him crazy. He elaborated that this engrossment is to the extent that I am negligent of food consumption. I pray but sometimes I’m unaware of what was recited in prayers. I am very much afraid of this condition. I request a remedy for it.

Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
There are two levels of being attracted towards something.
One is mere attention towards it and the second is love that is attention accompanied with a desire.

The first level is a natural thing. Allah has placed (sexual) attraction in men (for women). It can neither be eliminated by any means nor it is required from us to do so.
The second level is within one’s control (ikhteyar). It means that one has control to some extent in keeping it or annihilating it. An individual can increase his involvement in a thing to such an extent that that he is engrossed in it completely all the time. On the other hand he can avoid a thing to the extent that he no more desires it. Hence being volitional it is binding (to be acquired).

First treatment is use of determination (himmat). Allah has placed the performance of volitional acts on the determination of an individual. He has promised assistance after determination.

The second treatment is diverting thoughts. The attention has to be diverted away when there are overwhelming thoughts (of this nature). It is an axiom that lower-self (nafs) can not be attentive towards two things at one time. Therefore, at times of excessive desires be busy with something else. This may be religious activity like offering prayers, making remembrance or reciting Holy Quran, or it may be worldly activity like visiting someone, etc, etc..

The third treatment is to ignore these overwhelming desires completely. This is with the understanding that these feelings are not going to harm me at all. This is the most effective treatment.
The individual said that how was it possible to ignore these thoughts. They have spoiled my prayers, dhikr and shugul. Not for a moment these thoughts leave me.

Hakim al Ummah replied,
These thoughts are from the first level. They are not sinful. You are responsible for your actions. You are responsible for implementing these thoughts into action. Until then it is neither sinful nor are you accountable for them. These thoughts are not going to harm you even if they continue for your whole life.

The fourth treatment is to make supplication.
The individual requested for some special prayer formula recitation (wazdhifa) to ward away this calamity.

Hakim al Ummah replied,
Wazdhifa can not do this. The treatment is as mentioned above. Instead to wazdhifa make supplications (dua).

(In summary) use your determination, become busy in something else, cry and make heartfelt supplications showing extreme neediness that O Allah! Save me from these calamities.

Indeed supplication is effective and leads to facilitation in difficulties.

Malfuzat e Hakimul Ummat, volume 29, page 131

Tip: Repentance from disobedience

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Shaikh Muhammad ibn Ahmed al Mawahib al Tunisi (Allah have mercy on him) said,

‘The prerequisite for repentance according to the masters of this path (sulook) is to break from the company of the disobedient.’

‘Warning: Take care not to return to the place you deserted and to the spot where you parted (with disobedience), for there you might immediately suffer a relapse.’

Qawanin Hikam al Ishraq, page 38

This company, place or spot may include individuals, specific venues and materials that are heard, read or seen. This is, especially so for the indiscriminate use of Internet in our days.

Change

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Being unsatisfied with our present condition we contemplate about a change, for example in career, environment or relationships, etc. We assume that the change will be better for us.

Shaikh Abdullah Gangohi (Allah have mercy on him) explained,

Whoever desired for a condition other than the condition in which Allah has created him at any given time, has left no stone unturned in the demonstration of his ignorance and imbecility.

It is imperative for the Believer to confront every situation which is not in conflict with the Shariah, with acceptance (radha) and submission (tasleem), whether the situation is a calamity pertaining to life and property or whether it is a state (emotional or spiritual) of the heart. The attitude of radha and tasleem is the demand of Allah’s esteemed status, comprehensive knowledge, Gnosis and being The Lord.

If a person wishes that the condition which Allah has imposed on him be substituted with another condition, e.g., adversity with prosperity or despondency with elation, then he displays complete ignorance and imbecility of the mind. The basis of such wishes and regrets is the ignorance of his nafs. If he had truly possessed the ma’rifat of Allah, he would have understood that these predestined conditions can never be displaced, hence regret and wish would not have occurred to him. He would have been contented with every circumstance and have observed respect. Now by these wishes he is clashing with the pre-ordained Divine Decree.

Ikmal us Shiyam
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Kissimmee, Florida

Wazdhifa / incantations to give up bad habits

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) has made it repeatedly clear in his instructions to the seekers asking for help in giving up bad habits, morals and activities, that their determination and use of self discipline abilities forcefully is the only effective way to do so.

No doubt this is going to be difficult initially. However, with repeated use of determination and self-control it will gradually become easier.

Heartfelt supplications, pious company and better time management with recitations from Quran and remembrance of Allah are all helpful in facilitating this. But they can not replace the strong determination and forceful self-control.

This is a very simple basic principle that is often overlooked by seekers.
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Orlando FL

The stages of the nafs: Nafs al Lawwamah / part 2

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The Self-reproaching nafs

لا أقسم بيوم القيامة ولا أقسم بالنفس اللوامة 

[75:1]
I swear by the Day of Resurrection,

[75:2]
and I swear by the self-reproaching conscience, (that Resurrection is a reality.)

This is the stage where the conscience is awakened and the self reproaches one for listening to one’s ego. That is, in committing the evil acts or omitting the virtuous or doing them in a sloppy manner.

Its characteristics include; reproaching, greed, coveting, self praise, show-off, cruelty, back-bitting, lying and heedlessness, love of fame and status. In sharing many characteristics of nafs al ammarah it maintains the ability to differentiate between the good and evil. However, it is not proficient, as yet, to fully follow the good commands and abstain from sinful. Moreover, if it does do some good acts  it develops desires of self-praise (ujub) or showing-off or expecting praise from others. In this stage it is imperative that he acknowledges and exposes these blame worthy desires to his fellow-brethren (as per the instruction of his Shaikh). Otherwise these blame-worthy morals will cut-off his journey on this path.

It is essential that in this phase he makes excessive remembrance of Allah and exerts in the struggle (to do good and abstain from evil).

Here he is inflicted will excessive abstract, useless ideas, and random, bizarre  thoughts. He has to fight them off with assistance of excessive remembrance of Allah and supplications, asking Allah for assistance in doing so effectively.

If he does so, he passes to the third stage.

The stages of the nafs: Nafs al ammara part 1

نفس امارہ

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Shaikh Abdul Ghani at Tarablusi al Khalwati (Allah have mercy on him) said,

‘It is your lower self (nafs) that veils you from Allah.

The scholars of Reality (al haqiqa) have mentioned seven stages of the nafs according to its changing states, the ammara, lawamah, mulhema, mutmainah, radhiya, mardhiya and kamilah.’

Following is a summary of Shaikh’s discussion.

1. The inciting nafs (nafs-i-ammara)

إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ‎

Surely, man’s inner self often incites to evil, unless my Lord shows mercy.”[12:53]

In its primitive stage the nafs incites us to commit evil: this is the corrupt nafs as the lower self, the base instincts. Its characteristics include; stinginess, greed, envy, ignorance, arrogance, lust, anger, heedlessness, coveting, mad manners, involvement in useless, making others’ fun, having malice for them and harming them with speech or hand.

It becomes the instrument of Satan’s seduction (to sin). It the most lethal enemy. Therefore extreme caution is needed in not listening to its insolent commands. In Prophetic saying the struggle against it has been mentioned as highest level of righteous effort (jihad al akbar).

Being steadfast on the commandments of Shariah is essential. Keeping constant vigilance (muhasba) is required. It is imperative to have extreme humility and engagement in supererogatory deeds. This is facilitated by giving up (after consultation with Shaikh) the excessive permissible pleasures and all useless activities. By routinely crying in front of Allah asking for help and making remembrance of Allah as instructed by the Shaikh.

‘Never leave supplication because of being depressed and frustrated (by frequent slips) or lose hope by considering the goal to be unrealistic. This will severe the determination altogether.’

If one persists then Allah will spiritually enlighten the heart of the seeker that will make it possible to see the diseases that inflicts the nafs.

The comes the second stage.

continued.

Abdiyet

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Imam Abdul Wahab al Sha’rani (Allah have mercy on him) quoted,

‘No level of servant hood (abdiyet) can be applied to an individual who does not consider all his good deeds to be ostentatious and all his states and conditions to be pretentious.’

Adurar al mandhood, (Hum say ‘ahd liyay giya) page 58

The curriculum of Tasawwuf

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) recommended a curriculum for the seekers to develop a clear understanding of the path of Tasawwuf.

The text included are arranged in particular order. They start with the simple basic books of Hakim al Ummah and move to Imam Ghazali’s Arbaeen and then to more advanced text such as Mathnawi of Mawlana Rumi, Adaab al Uboodiyah of Imam Sharani and Akmal ush Sheyam explanation of Al Hikam of Shaikh Ibn e AtaAllah al Iskanderi (Allah have mercy on them).

In addition to clearing concepts, the reading of these texts motivates the seeker to be firm on the path and to progress further.

Senior Shuyuk of our path used to complete the reading and explanation of this curriculum in special sessions reserved only for the serious seekers.

Individual seekers must read these books diligently like textbooks. They should mark the outstanding passages and take notes for later review.

Nisab e Tasawwuf