Category Archives: E. States

Haal.

The ease & comfort in religious works

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

‘Even in religious endeavors (daily actions/commandments/prohibitions. etc.) people seek ease and comfort.

(No doubt) Ease and comfort is achieved in these issues (eventually) but after accomplishment of these endeavors. People seek it early on.

It can be understood by this example;

A sick person complains about his imperfect health, aversion and difficulty in swallowing the medicine. (Whereas in reality) the perfect health will not be achieved until the illness is eradicated. And the illness will not be eradicated without the medicine.

God only knows why their intellect has been corrupted in religious issues.’

Mazeed al Majeed, page 42

Spiritual Company of Shaikh

One of the purposes of the company of the pious is to be in sync with them spiritually.

Physical closeness, correspondence and other means of communications are to firmly establish this. The pious (Shaikh) should be able to recognize the seeker individually,  acknowledge his sincerity and, hence,make abundant supplications (dua) for his success.

It is this Sunnah of sincere dua of a fellow Muslim for the spiritual benefit of another Muslim individual that acts like a catalyst in the alchemical process of Sulook.

Shaykh Abu Taleb Makki (Allah have mercy on him) reported this in Quwwat al-Quloob,

A seeker approached a Gnostic of Allah (‘arif billah) and said,

‘ I am heedless of Allah’s remembrance, usually procrastinating good deeds and extremely lazy. Please, advice me on how can I overcome these things.

The Gnostic replied,

 ’O brother!

If it is possible for you to love the friends of Allah (awliya) and keep their close company then immediately do so.

Perhaps they will keep you in their heart. And remember every day seventy times Allah’s special mercy is focused on these hearts. Maybe someday because of the love you have for them this mercy of Allah will be focused on you to. This will indeed take care of all your problems of this world and here-after.’

Ahl-e-sulook par achi buri Sohbet kay asaraat, page10

Sheikh Ahmed Abul Abbas Mar’ashi ra said:

“Do not demand that the Sheikh keeps you in his heart. But you should ask your heart to lodge the Sheikh in it. As much as you keep the Sheikh in your heart, similarly the Sheikh will accommodate you in his heart.”

Rooh e Tasawwuf, page 129

Hazrat Arifbillah Dr. Abdul Hayy Arifi ra said;

“If you desire Allah’s love, sit in the heart of any of the Awliya and keep his company physically. InshaAllah, you will develop love of Allah . Secondly, continue to make lot of remembrance of Allah.”

Shaikh-murid relationship

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

‘The analogy of the company of pious is like planting a sour-flavored mango sapling beneath a Fajri  (better quality and sweet tasting) mango tree. And then grafting a branch of Fajri on its stem. It is quite evident that (now) this (sour-flavored) tree will bear Fajri mangoes.’

Majeed al Majeed, page 33

The pious elders commonly use the analogy of plant grafting when discussing the Shaikh-murid relationship. In order to understand this better we discuss the technical part of this plant grafting first. Thereafter, we draw the similarities between them.

Grafting of graftage is a horticultural technique whereby tissues from one plant are inserted into those of another so that the two sets of vascular tissues may join together.

In most cases, one plant is selected for its roots and this is called the stock or rootstock. The other plant is selected for its stems, leaves, flowers, or fruits and is called the scion or cion. The scion contains the desired genes to be duplicated in future production by the stock/scion plant.

For successful grafting to take place, the vascular cambium tissues of the stock and scion plants must be placed in contact with each other. Both tissues must be kept alive until the graft has ‘taken’, usually a period of a few weeks. Successful grafting only requires that a vascular connection take place between the grafted tissues.

The advantages of grafting include:

1. Precocity: The ability to induce fruitfulness without the need for completing the juvenile phase. Juvenility is the natural state through which a seedling plant must pass before it can become reproductive. In most fruiting trees, juvenility may last between 5 and 9 years, but in some tropical fruits e.g. Mangosteen, juvenility may be prolonged for up to 15 years. Grafting of mature scions onto rootstocks can result in fruiting in as little as two years.

2. Dwarfing: To induce dwarfing or cold tolerance or other characteristics to the scion. Most apple trees in modern orchards are grafted on to dwarf or semi-dwarf trees planted at high density. They provide more fruit per unit of land, higher quality fruit, and reduce the danger of accidents by harvest crews working on ladders.

3.  Ease of propagation: Because the scion is difficult to propagate vegetatively by other means, such as by cuttings. In this case, cuttings of an easily rooted plant are used to provide a rootstock. In some cases, the scion may be easily propagated, but grafting may still be used because it is commercially the most cost-effective way of raising a particular type of plant.

4.  Hybrid breeding: To speed maturity of hybrids in fruit tree breeding programs. Hybrid seedlings may take ten or more years to flower and fruit on their own roots. Grafting can reduce the time to flowering and shorten the breeding program.

6.  Maintain consistency: Apples are notorious for their genetic variability, even differing in multiple characteristics, such as, size, color, and flavor, of fruits located on the same tree. In the commercial farming industry, consistency is maintained by grafting a scion with desired fruit traits onto a hardy stock.

7. Better flavor and price of flowers and fruits. Individuals familiar with the grafted (qalmi) mangoes can appreciate this very vividly.

Now we draw attention to the analogous issues in it to the state of the murid.

The procedure has to be done by an expert (Shaikh) who knows how to make the cuts (tarbiyet) in order to join (establish nisbet) the vascular cambium of stock and scion.

There should be compatibility (munasbet) between the genus, species, etc. of the stock and the scion.

It is essential to make sure that scion being used is the desired quality (Shaikh e kamil).

The murid (stock) has to completely submit to the Shaikh (scion) and remove all of its attributes (takhaliya). It has to remain in constant, firm and intimate contact (suhba) for a considerable duration of time for this to be successful. Confluence of vascularities (spiritual blessing/faidh) has to be maintained. The stem, branches, leaves, flowers and fruits (tajaliay) that ensue are that of the scion.

 The success of the procedure is only evident when the grafted plant bears flowers and fruits. The growth of branches and leaves alone do not guarantee success.

The expert gardener (Shaikh) may even give a certificate (khilafa/ijazah) that this is a grafted plant. However, appearance of desired quality fruits and flowers will prove this without any doubt.

Prior to this we have to wait patiently making sure that the optimum environment (good company), nutrition (desired actions, physical worship & praise-worthy morals) and protection (from all that is undesired, physical sinful acts & blame-worthy morals) are in place for the stock-scion plant to mature.

May Allah make this information beneficial for us. Amin!

Reality of being religious

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

‘I swear by Allah and say this under an oath that if a drop of Allah’s love is acquired then the whole world will become bitter and detestable to that individual.

This is a the reality of being religious!’

Mazeedul Majeed, page 30

Signs of opening of heart

Once Prophet (Allah bless him and give him peace) read the verse of Holy Quran:

“So, whomsoever Allah wills to guide, He makes his heart wide open for Islam,….”

[Surah- An’aam : [6:125]

Thereafter, Prophet (Allah bless him and give him peace) said: “When the Light of Islam enters a person’s heart, it opens up for it.”

Someone said: “O Prophet! Is there a sign which indicates this opening of the heart?”

Prophet (Allah bless him and give him peace) said:

‘The aversion of this pretentious worldly life,

the fondness of the everlasting life (Here-after) and

preparation before the coming of death.”‘

[Mishkaat] Maut ki Yaad Hazrat Shaikhul Hadith ra

Obeying the biggest enemy!

Shaikh Qari Amir Hasan (Allah have mercy on him) said,

Nowadays we do not listen to and obey anyone. Neither to our father nor mother nor our spiritual mentor.

We only listen to and obey our nafs who is our biggest enemy.

Shaikh Haji Imdadullah muhajir Makki (Allah have mercy on him) used to say,

‘The thing I fear the most is my nafs.’

O spiritual aspirant: Be a mullah!

و الذ کر اسم ربک و تبتل الیہ تبتیلا۔مزمل۔۸

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

‘In brief it is essential to disassociate completely from all that is created and focus towards the Creator.

It is clear that thorough disassociation is not at all possible without limiting the relations (with others) (Obviously non-wajib).

The Shuyukh and salikeen should be vigilant in decreasing these associations. They should be perturbed by the gathering of people around them and the respect they show, etc..

Develop this disposition, because the achievement of perfect state of harmony (with the Divine:wusool) is not possible without it.

Based on experience my opinion is that one must live like a blunt mullah. There should not be expression of overwhelming emotions or distribution of amulets & charms (ta’weez, ganday). Do not emulate the lifestyle of the (contemporary) dervishes. All these thing lead to gathering of people.

Live like a mullah, so that others get an impression that you are a vapid mullah.

Instruct your associated to do the same. Bestow them spiritually whatever you want to confidentially in such a manner that none is suspicious that you possess something (spiritual wealth). Keep the external means afar and hide yourself as much as possible.’

Waaz: al-wasal al-fasal,Tasleem o raza, Khutbaat e Hakimul Ummat ra, volume 15, page 203

رضاے یار

سرمد گلہ اختصار می باید کرد
یک کار ازیں دو کار می باید کرد
یا تن برضائے یار می باید داد
یا قطع نظر ز یار می باید کرد

سرمد گلے شکوے کو مختصر کر دے اور

ان دو کاموں میں سے ایک کام کر

یا اپنے آپ کو یار کی رضا پر چھوڑ دے

یا (اگر ھو سکے تو) یار سے قطع نظر کر لے۔

Searching for a Shaikh

chirag chishtian

In his youth the renowned journalist, and scholar Maulana Abdul Majid Daryabadi [d1977] (Allah have mercy on him) had turned from a believer to a heretic, an atheist and nonbeliever  under the influence of reading books written by agnostics Philosophers. He was skeptical of religion and called himself a “rationalist”. For almost nine years, he remained away from religion.

However, later in life after reading the translation of the Holy Quran he became a practicing Muslim again.  Moreover, study of ‘Mathnawi e manawi‘ of Maulana Jalaluddin Rumi (Allah have mercy on him) had profound influence on him.

He wrote,

‘For some duration I had been searching for a Shaikh. I had devoured all the literature about Tasawwuf and sulook in Persian, Urdu and Arabic languages available to me. After reading so many books and sayings (malfuzat) of the pious the only desire I had was to meet a living saint.

In addition to the spiritual centers at major cities in Hyderabad, Delhi and Lucknow, I visited numerous centers at smaller towns like Ajmer, Kalyer, Dewa, Bansah, Radowli, Safipur, etc. in this search. I did not hesitate to visit any pious Shaikh I came to know about. I met individuals with overwhelming states (hal) and prolific orations (qal). Some of them excelled in worshipful activities while others were deep ascetics. Some of them were mere businessmen in disguise, with long hairs (& sufi attire).

In the end of this search my heart told me that the truth is limited to those of Deobandi affiliation. Therefore, you should limit your search and look specifically within them.

Furthermore, I limited this search  to those affiliated with the individual (Shaikh al-Arab wal-‘Ajam Haji Imdadullah mohajir Makki, Allah have mercy on him) who wrote the best exegesis of the most beneficial work of Tasawwuf (Mathnawi e manawi).’

Halaat e Muslih al-Ummat ra, volume 3, page 618

 

عاشقی

ھزار جامہ دری، صد ھزار بخیہ گری

تمام شورش و تمكیں نثار بے خبری

تری نگاہ كے صدقے یہ حال كیا ھے مرا

كمالِ ھوش كھوں یا كمالِ بے خبری

نہ مدعا كوئی میرا نہ كچھ ھراس مجھے

كہ عاشقی ھے فقط بے دلی و بے جگری

اصغر رح

Munasbet

Shaikh Sharf-uddin Ahmed Yayha al-Muneri (d:786 Hijri/1384CE) in his search for a Shaikh visited Shaikh Nizam uddin Auliya (d:1325CE) (Allah have mercy on them) in Delhi. He was the most famous Shaikh of India at that time and people from all over the Islamic world came to benefit from him. He was known as Mehboob-e-Ilahi, the beloved of Allah. However, Shaikh al-Muneri did not find munasbet with this great wali and continued his search.

Eventually he found munasbet with a less famous al Suharwardi-al Kubrawi Shaikh Najib-uddin al-Firdausi (Allah have mercy on him) and became his disciple.

Maktubaat e Sadi: Introduction

It is from the basic principles of the tariq that munasbet with Shaikh is essential for spiritual benefit.

A common mistake is to overlook this principle and be hasty, go for famous Shuyukh and give in to peer-pressure.