Category Archives: C. Blame worthy Morals

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

The sequence of events in sulook

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

The sequence of events in the suook according to the people of this path are,

Firstly, there is development of determination (to traverse the path). At this time one should entrust one’s self to a perfect (kamil) Shaykh. In our era this is described as baiyah (or islahi ta’aluq).

Then the Shaykh e kamil will train the seeker either via general or comprehensive methods. This will create nisbet (experiential strong mutually friendly relationship with Allah) to an extent.

Alternatively, the Shaykh may initially bestow and transfer the nisbet and then proceed for training.

When the heart (qalb) is emptied from all the connections then the Shaykh may give khilafa (ijaza to instruct) to the seeker or wait till the down pouring of states and marifa. If they are destined then their knowledge and affects will descend on qalb (of the seeker). Their overwhelming is known as ascension (urooj ) and their peak is manifested as a indescribable effulgence (tajjali e bay kaif).

Then some are drowned in this forever while others recuperate. This recuperation is called descending (nuzool). The perfect viceregency (khilafat) and being a advanced level Shaykh is achieved at this level. ‘

Shariat wa Tariqat, page 51-2

Khatir

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘Khatir is the thought that descends on the heart (qalb).

It has four categories. First is from Allah, the next from angel, another from the lower self (nafs) and the fourth from the Satan.

The first is known as khatir-e-Haq, the second as ilham, the third as hawajas and the fourth as wasawes.

Following is the way to distinguish them.
If the incoming thought is of virtuous nature and one can act against it, then it is a ilham. If one can not act against it then it is a katir-e-Haq.
If the incoming thought is of immoral nature and incites the blame worthy morals of the lower self, like lust, anger, etc. then it is from hawajes. If it lead to desires of sinful activities (in general) then it is from wasawes.

Shariat wa tariqat, page 355

Tahajjud

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A seeker inquired,

‘O Abu Saeed (Allah have mercy on him)! I spend the night in a sound state of physical health, I even have a desire to wake up at night for worship (tahajjud) and I also make arrangements for ablution but why is it that I can not get up?’

The Shaikh replied, ‘Your sinful activities hold you hostage (stopping you from getting up at this precious time to pray).’

—————

What sinful activities?

Shaikh Taiwiri (Allah have mercy on him) said, ‘Once I was deprived of benefiting from the tahajjud prayers for seven month as a result of a sinful activity.’

On being question about this sinful act, he replied,

‘I saw a person crying and I thought (actively and with conviction) that he is being pretentious (riya kar).’

Awarif al-Ma’arif, (Urdu) 567

The Loss

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Qutub e ‘alam Shaikh Rasheed Ahmad Gangohi (Allah have mercy on him) said,

The reasons for loss of (spiritually) achieved benefit include, lack of vigilance in maintaining it, entrapment in sinful activities or being careless in (permissibility of) food consumed.

Therefore, search for cause (and rectify it).
If it is the third reason then be careful (about the permissibility of food).

If it is the second issue then repentance and abandonment of the transgression is required.

If it is the first reason then intimate supplications, expression of weakness and humility in the court of Supreme Benefactor and chastisement of one’s self (nafs) heedlessness (gaflah).

In short the treatment is excessive repentance and (acknowledgment of) remorse.

Makateeb e Rasheediyah, page 39 quoted via Ifadat e wasiyah 348-9

Seekers of today!

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Shaikh Abu Saeed Gangohi (Allah have mercy on him) came to realize his spiritual loss after the death of his Shaikh. He had not completed his spiritual training as yet. He inquired about the senior spiritual inheritors of his Shaikh. It was mentioned that Shaikh Nizamuddin Balkhi (Allah have mercy on him) was the most distinguished deputies (khulafa).

For his islah Shaikh Abu Saeed travelled from Gangoh, India to Balkh, northern Afghanistan. A distance of approximately 1700 km (1050 miles). This was by horse or camel caravans and took many months to cover.

This was reflective of his yearning (talab) for islah and spiritual betterment to gain pleasure of Allah.

Compare this to our yearning!

Today we search for a Shaikh in the immediate vicinity of our residence, province or city. We want someone who will change his schedule to accommodate our convenience.

This is is NOT talab!

This only proves that we are not true seekers and do not realize the importance of islah.

If we were seriously sick and came to know of a expert physician we would seek his consultation irrespective of the location of his clinic, timings and charges. This is because we realize the potential danger of our illness if left untreated.

However, we are content with our spiritual maladies, the anger, arrogance, impatience, love of wealth & fame, ostentatiousness, insincerity, pretentiousness, the sins of speech and eyes, etc.

May Allah open our eyes and make us aware of our mistakes. May He facilitate this for us, the undeserving servants’, by His infinite mercy, kindness and philanthropy. Amin!

Detrimental connections

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It is an essential for the seeker to curtail his/her social connections in order to establish and develop a real, strong and ever-growing relationship with Allah.

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘Solitude (khalwa) protects from involvement in sinful activities. Provided this solitude is accompanied with the safeguard of eyes, ears and heart  (from seeing, hearing or thinking about anything impermissible).

(In solitude) Purposefully one should not think about anything other than Allah. If random thoughts come then busy yourself in remembrance of Allah and cast them away.   This type of solitude will indeed save one from involvement in sinful activities.’

“Individuals who do not have (daily) scheduled time for solitude gradually lose the spiritual luminosity of their hearts.’

On how to achieve this in one’s daily life practically, he added,

‘Do everything on its scheduled time.

The (permissible) worldly affairs on their time and the daily spiritual recitations and activities (wird) on the time allotted for them.

Even occasionally involve yourself in appropriate and succinct humor to entertain and please a fellow Muslim’s heart.

In this way all things will move together, otherwise, in complete solitude sometimes the enthusiasm and aspiration becomes weak. And without them it is difficult to proceed.’

Shariat wa tariqat, page 257

Criticism

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Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) said in regards to the popular practice of complaining about the deteriorating religious conditions in the society,

‘The most dangerous aspect of criticism of the prevalent corrupt cultural trends and how people act (these days) is that we make them an excuse for our wrong doings.

Therefore, it is frequently quoted, ‘in itself this action is inappropriate, however, in light of the prevalent circumstances we have to do it’.’

Jawahirat Shaikhul Islam, page 34

First thing to do

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Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘The first thing to do (for a spiritual seeker) is be concerned about his self improvement (islah).’

Jawahirat e Shaikh ul Islam, page 33

This improvement is to be in all domains of Deen. That is, in beliefs, acts of worship, mutual dealings & transactions, social etiquettes and moral characteristics.

This is the basic foundation of Tasawwuf, without it spiritual development is impossible.

Ignoring this essential stepping stone and becoming engrossed in sufi methods of remembrance (dhikr), recitation of litanies and attendance of specific gatherings, etc. are all from the deceptions of the nafs and Shaytan.

Seeing the useless

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

‘It is from the etiquette (adab) of a murid to be cautious in observing and speaking about the useless issues.

The significance of this may be understood clearly with this incident report. A Shaikh dismissed one of his murid when he came to know that he had destroyed a wine keg he saw in the marketplace. Explaining this dismissal the Shaikh said that the reason was not his action to prevent a vile thing (nahi anil munkar) but his careless use of sight in observing the useless. This would have never occurred if his sight was at his feet (as is recommended, to abstain from seeing useless).’

Tarsih al Jawahir al Makkiyah fi Tazkiya tul Aklaq al mardhiyah, (Urdu), page 125

Similarly, a seeker while in the sacred masjid al Haram Makkah commented on the extravagant use of electric lights, especially to illuminate the minarets, etc.

Shaikh Dr Hafeezullah (Allah have mercy on him) replied,

‘Observing these sorts of things is superfluous and inappropriate use of sight.’

All of us, who aspire to be spiritual seekers, must take a moment and reflect on this.
Furthermore we should ponder, this is in regards to observing the useless. How severe the consequences would be on seeing the sinful things?

Who is a sufi?

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qul rabbi zidni ilma

Shaikh Abdul Ghani Tarablusi al Khalwati (Allah have mercy on him) writes in the initial instruction for a seeker,

‘There are various categories of good deeds. They include the essentials (faraidh), the highly recommended (wajib), Sunna and desirable (mustahib). It is a must for the seeker to start with what is most important. That is, to follow the hierarchy of these actions.

The one who does not follow this hierarchy is ignorant and misguided.

For example, if an individual has fardh salah that has to be expiated and instead of doing that he is involved in offering supererogatory (nafil) salah. Similarly, an individual has to pay back his loan or fardh zakah but he is donating in supererogatory charity. Also, an individual’s parents are in need of his service but he abandons them for a desirable (mustahib) action. All of these are examples of misguided and sinful activities. They darken the heart (qalb).

However, following this hierarchy of deeds is not possible effectively without the guidance of a qualified (kamil) Shaikh or acquisition of knowledge of Shariah laws (fiqh).

It is for this reasons it is said ‘a sufi is a scholar who acts on his knowledge’.

Tarsih al Jawahir al Makkiyah fi Tazkiya tul Aklaq al mardhiyah, (Urdu), page 98-9

 

Treatment of extreme grief

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A mureed wrote to Hazrat Hakeemul Ummat Mawlana Ashraf Ali Thanawi ra,

“My mawlana and murshid, as salam o ‘alik,

A great misfortune has struck me now. My heart can not bear its severity. My beloved son, who was 19 years old, died being afflicted with cholera. He had completed high school by virtue of his own capabilities. Now was the time for him to flourish and progress further. He was my only son, so with his death my share in the future of this world ended.

انا للہ واناالیہ راجعون

زمیں چمن گل کھلاتی ہے کیا کیا

بدلتا ہےرنگ آسمان کیسے کیسے

Please, for the sake of Allah SWT, make dua regarding patience for me. I am about to have extreme despair. Tell me something to recite (if it may be beneficial in gaining patience).

Hazrat Hakeemul Ummat Mawlana Ashraf Ali Thanawi ra replied:

Epitome of good morals and gentleness, may your calmness prevail,

as salam o alaikum wa rehmatullah,

I was aggrieved by passing away of your son. Allah SWT make his magfirah and give you saber e jameel (outstanding patience).

You should read the chapter of patience in (Imam Ghazali ra’s) Kemiya e Sa’adet repeatedly.

Recite لا حول و لا قوۃ الا باللہ excessively all the time.

Keep excessively the image of the living person with whom you have excessive ‘aqidet (reverence) in your thoughts.*

InshaAllah, with these measures tranquility will be achieved. I am also making dua for the best for you.

However, since you have a relationship with me for the betterment of your religious state and this can not withstand any formalities, it is essential to mention with all sincerity that I was aggrieved more by the reasons of your grief than the actual incident of his passing away. You overstepped the natural grief by mentioning the intellectual reasons for it, such as, he had completed high school, now was the time for him to flourish and progress, my share in this world ended.

This means that the major grief is on loss of these worldly pleasures. All of this concludes that one’s primary goal and objective is this dunya (world).

Utterance of such things from mouth or pen of seeker of truth is like proclamation of shirk (associating partners with Allah SWT) from a monotheist.

This is a bigger calamity than the other tragedy. That is, why one’s qalb (heart) is like this, with such desire? This definitely needs amendment.

Jamadi aula, 1322 H

At-Takashuf an muhimatit tasawwuf, page 22-3/Tarbiyatus Salik,

*This is most probably to distract the afflicted from being engrossed in imagination of the deceased, resulting in more sorrow. Allah SWT knows best!

Dangers of excessive grief

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Shaikh Mohammad Kaleem (Allah preserve him) a senior khalifa of Arif billah Dr Abdul Hayy Arifi (Allah have mercy on him) said to a brother who lost his twenty three year old son suddenly,

‘Excessive intentional discussion of the deceased is to be avoided. This is because of the remote possibility of development of a thought questioning the Divine decree. That is, why did this happen?

This will be against the patience required.

Therefore, be careful.

Every time his discussion comes up recite,
أنا لله و أنا اليه راجعون
contemplating the meanings discussed earlier.’

Shaikh Mohammad Kaleem sahib db’s residence. Darul Uloom Karachi, Sunday, noon, 18th December 2012.

Our purpose

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Shaikh Khawaja Mohammad Ma’soom (Allah have mercy on him) wrote,

‘The purpose of traversing the path (sulook) is not to become a Shaikh and take murids.

The goal is to fulfill the duties of being a slave of Allah without the involvement and resistance of the lower self (nafs).

Moreover, the purpose of this path is to achieve anonymity and ward off rebelliousness of the nafs and being self opinionated. This because the  acquisition of Gnosis (marifa) is dependent on these things.’

Maktoob, quoted via Tofah-tush-Shuyuk, page 49