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Q: What is the sign of having acquired the quality of ihsaan?
Shaykh Mufti Mehmood Hasan Gangohi (Allah have mercy on him) replied,
‘ The sunnat is a clear manual. If one’s actions conform to the sunnat then consider him to have acquired ihsaan.’
Malfoozat of Faqeeh al-Ummat, page 448
Someone informed Hadhrat Mianji Nur Mohammad (Allah have mercy on him) of a man who had an exceptionally beautiful voice. The informer suggested to listen to his performance of a naa’t (poetry in praise of Prophet, Allah bless him and give him peace) .
Hadhrat Mianji said:
“Sometimes people ask me to be the Imam (leader in prayers). There is difference of opinion on the validity of singing even without the accompaniment of musical instruments. Therefore, it is more cautious not to listen to it. Hence, I shall not listen.”
After narrating this episode Hakim al-umma Mawlana Thanawi (Allah have mercy on him) commented:
“This indicates the degree of his respect and regard for the post of Imam. He abstained from even an ikhtilaaf (an act which some say is permissible and others say is impermissible). This was a real Sufi who cared so much for the Shariah.”
Tarikh Mashaikh e Chisht, page 94
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Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (Allah have mercy on him) said,
‘For us the reality of Tasawwuf is only knowledge accompanied with actions .
The actions are limited to those that have been instructed by the Prophet (Allah bless him and give him peace) and are within the volitional means of the spiritual aspirant (salik).
Besides these all other things are superfulous. If they are bestowed and the Shaykh approves of them then they are a blessing and one should be thankful for them.
However, if they are held or taken away after being given then striving to achieve them or being extremely sad on their withdrawal is impermissible in the path. Moreover it is extremely harmful for one’s spirituality. This is irrespective of whatever that thing may have been.’
Basair e Hakim al-Ummat ra, page 56
أأأأأأأأ
حضرت محمد احمد پرتابگڑھی رحمة اللہ علیہ
Sayyidi wa sanadi Mawlana Mohammad Taqi Usmani (Allah preserve him) said,
‘As regards to the safest position in the like of these issues, it is what we set forth beforehand, in leaving discussion about it and consigning its reality to Allah Most High.
Thus we believe generally in that the existence of Allah Most High is independent, complete, eternal and beginningless, while the existence of creatures in their entirety is a temporal existence dependent on the will of Allah Most High and it is imperfect in all respects relative to the existence of Allah Most High. As regards to the true understanding of this imperfect existence and the manner in which the creatures are characterised by it, we are not commanded to investigate this and arrive at its true nature. There is no way for us to have firm resolve in this at all.
Read the full article on Deoband.org
Sayyidi wa sanadi Mawlana Mufti Mohammad Taqi Usmani (Allah preserve him and allow us to benefit from him abundantly. Ameen!) said:
“Hold fast to this advice.
That is, do not be disappointed and become disheartened by the repeated failures of repentance by committing sin.
Confront this failure of repentance by making a solemn determination (never to commit that sin again).
If you fail again, renew your determination again.
This mental struggle and physical effort has to continue until the end of life. Do not be discouraged by the repeated failures in keeping up with repentance. Hence, deciding not to repent. This depressed attitude is not correct.
Repent with a more solid determination (never ever to commit that sin again).”
Islahi majalis, volume 5, page 245
باز آ باز آ ہر آنچہ ہستی باز آ
گر کافر و گبر و بت پرستی باز آ
ایں درگاہ ما درگہ نوامیدی نسیت
صد بار گر توبہ شکستی باز آ
Shaykh Mufti Muhammad Rafi` Usmani (may Allah preserve him) states:
In the Noble Qur’an, the command for repentance has been given as such:
تُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
Turn to Allah in repentance, all of you, O believers, that you might succeed. (Surah Nur, Verse 31)
Each one of us is involved in some sin or another, as no one is free from sins. Some of us, however, commit more sins and some of us less. From all people, though, the best are those who repent. Therefore, when a sin is committed, keep the requirements of repentance in mind and immediately repent.
In Surah Tahrim, Allah Most High says:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا
O you who believe, repent to Allah with a sincere and firm repentance (Surah Tahrim, Verse 8
This verse refers to a repentance that is both sincere and has firmness. Therefore, we can see that, despite being innocent and protected from sin, the Holy Prophet (Allah bless him and grant him peace) used to seek forgiveness from Allah more than 70 times in a day (as mentioned in a Hadith.)
Now, the question comes to mind: If the Holy Prophet (Allah bless him and grant him peace) did not sin, then from what did he repent? Understand that there are two aspects to this:
One purpose was to set an example for the Ummah. If the most beloved creation to Allah and such an exalted messenger used to seek Allah’s forgiveness more than 70 times a day, then we should do even more than that.
The Holy Prophet (Allah bless him and grant him peace) did not seek forgiveness due to sins. His good deeds and piety are matchless. However, it has been set that the Holy Prophet (Allah bless him and grant him peace) would, in his supplications, frequently say statements meaning: “O Allah! We have not fulfilled the right of Your worship, as its right is. We have not recognized You as Your right is. We have not acquired the piety as Your right deserves. We ask forgiveness for our shortcomings in fulfilling Your rights.”
In another Hadith, it is mentioned, “O people! Repent to Allah and seek his forgiveness. Verily, I repent 100 times in a day” (Muslim).
In the previously mentioned Hadith, the count was not specified, but in this Hadith, it is specified to be 100. Therefore, when our elders instruct people on adkhar, tasbihaat, and ma’mulaat, they always include 100 times istighfar (seeking forgiveness) with the following words:
استغفر الله ربي من كل ذنب وأتوب إليه
The word tawba (seeking repentance) is also included here; however, it is also important that we also make the intention for seeking repentance.
So if the Holy Prophet (Allah bless him and grant him peace) used to seek Allah’s forgiveness 100 times in a day, and this is also included in the routine of our elders, then we should also bring this deed into practice.”
Tawba ki Haqeeqat Aur Ahmiyat
(Translated by brother I Khan)
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Hakim al-Ummah Mawlana Ashraf `Ali Thanawi (may Allah have mercy on him) writes:
“Allah Most High has put this quality in humans that they are quickly and substantially affected by the thoughts and conditions of others.
[This occurs even] without any specific effort, and happens whether it is good or bad company.
Good company is an element of immense benefit; in the same way, bad company is an element of tremendous harm.
Good company is of such a person who, based on the need, has a grasp on the issues of Deen, and one has good faith in him. He abstains from Shirk, innovation, and worldly affairs. His actions are good, and he is firm and constant in his Salah, fasting, and other necessary acts of worship. His dealings are good and his transactions are clean. He is careful about issues of Halal and Haram. His outward behavior is also excellent. He has a humble disposition and he does not harm anyone without reason. He does not consider the poor and needy to be inferior. His inner qualities are also pleasing. He keeps the love and fear of Allah Most High in his heart. He does not keep much greed for the world in his heart. [When in] conflict with the Deen, he does not care for wealth, comfort, or disgrace. He keeps the Hereafter in front of him, and does not keep this world dear to him. He is patient and thankful in every circumstance.
If someone is found with these qualities, his company is an elixir.
If someone cannot fully recognize these qualities, for him (assistance in) recognition is to seek the pious people of his time, those who are considered by most Muslims to be pious. They should speak well (of him). And after remaining in his company several times, the heart should shy away from blameworthy traits and turn towards praiseworthy morals. Consider such a person to be pious and adopt his company.”
Hayat al-Muslimeen, p. 27 (Multan: Idara Ta’lifaat Ashrafiya)
By Brother I. Khan
سلطان باہو رح
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The reward of remembrance of Allah (dhikr) is the facilitation (tawfiq) of dhikr itself. And Allah, most High, acknowledges this action of of His slave.
Dhikr removes heedlessness.
The method of dhikr for the novice seeker is the vocal repetition of the Holy-name (ism-e-dhat). For the moderately advanced (mutawassit) it is the contemplation (tasawwur) of this by heart (qalb). And for the graduate (muntahi) seeker it is the perpetual following of the commands of Shariah as though they are his instinctive nature.
Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 308
A solidier slapped Shaykh Ibrahim ibne Adham (Allah have mercy on him) mistakenly. On recognizing his error he returned to apologize.
Shaykh Ibne Adham (Allah have mercy on him) told him that when you slapped me I supplicated to Allah to grant you paradise (jannah). The shocked soldier requested an explanation for this extraordinary behaviour.
Shaykh explained that I was certain that I will be rewarded (by Allah) for this slapping and it made me uncomfortable that you cause me reward and good and in return you get sin and punishment (in here-after). Therefore I supplicated for you.
Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 305
There is a consensus among all the well established Sufi masters that the foundation stone of Tasawwuf and spiritual path (sulook) is to cleanse the nafs (lower self) of the blame worthy moral traits (razail).
This is achieved by the aspirant using his determination (himmat) to act against the desires of his nafs.
This acting against the nafs is called the spiritual struggle (mujahidah), endeavor (riyadah) and jihad al-akbar.
Neither excessive remembrance (dhikr), offering supererogatory salah, recitation of litanies and Holy Quran nor even the observance of the essentials (faraiz) disciplines the nafs. This is because the role of these things in removal of blame worthy characteristics is that of secondary assistance and not primary treatment. The individual will receive their reward and merits respectively. However, it is against the norms set by Allah that the nafs be disciplined without meticulous spiritual struggle (mujahidah).
This is the reason we observe that most of the religious individuals are inflicted with blame worthy moral characteristics in spite of their extra worship.
Ahzab tahzib un nafus, Munajat e maqbool, (zamimajat, Saeedi) page 301
