Shaykh Bayazeed Bastami (Allah have mercy on him) said,
‘For thirty years I prayed, O Allah! do this and that for me. However, when I arrived at the very first station of the Sufis I prayed, O Allah be mine and do as you wish!’
Maktubaat Mir Sayyid Ali Hamdani rehmatullah aleh, first letter
Musleh al Umma Maulana Shah Wasiullah Allahabadi (Allah have mercy on him) said,
‘A genuine (muhaqqiq) Spiritual mentor’s (Shaykh) job is to inform the disciple of his shortcomings.
That is what I (personally) practice. And then I evaluate how much sinful involvement has he (the disciple) abandoned.
I do not inquire about the litanies (wird) recited. Brother! If you recite the wird you will for sure get inspiration (warid). This is an affair between you and Allah. Your reward will be according to the effort you put in. ‘
Majales Musleh al Umma ra, volume 6, page 129
It is very common phenomenon these days that many of us are ravenously in search of material about Tasawwuf, both audio lectures and written information. We devour whatever we find. However, this is not accompanied by initiation or substantial increase in actions (a’amaal), both physical (zahiri) and internal morals (ikhlaq e batini).
The path to progress in Tasawwuf is performance of actions (a’amaal).
Knowledge (ilm) alone is not sufficient for salvation. Acting on the knowledge with sincerity in accordance with the Sunnah in persistent manner is required.
This is not possible practically without selecting an individual spiritual mentor. Seeking advice from him in all religious matters, trying to act on it and if there is difficulty in doing so letting him know is essential for islah.
May Allah facilitate this for us. Amin!
Medinah al munawwarah
Sayyidi wa sanadi Mufti Mohammad Taqi usmani (Allah protect & preserve him) continued,
‘Similar is the story in all of the Tasawwuf. In some quarters the method of treatment (of spiritual maladies) has been made a goal in itself.
This is the case of gathering of remembrance done aloud (ijtemai majalis e dhikr bil jaher). Remembrance (of Allah) done aloud and in a gathering are both per se permissible. However, these days in some (sufi) paths it is considered to be an essential part and without it remembrance is considered to be deficient and less rewarding.
Similarly, as an example is the case of supplicating in front of the graves facing the qibla. It is permissible per se. Moreover it is proven by Sunna of our master prophet (Allah bless him and give him peace). However, when our pious-predecessors saw that grave-worshipers can misuse it for their benefit then they discouraged doing so
We consider our master Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) to be the mujaddid (one who revives) of this era. In Tasawwuf lots of things were done as a means of treatment prescribed by masters, however, gradually (with passage of time) they became an objective in them-self. The revival of Tasawwuf that Hakim al Umma did was to state that the real objective (of Tasawwuf) is the acquisition of praise worthy moral characteristics (fadhail) and riddance of blame worthy moral characteristics (razail) from one’s self.
In reality there are various degrees of crossing the limits in Tasawwuf. Some elders prescribed as a form of treatment something for their disciples, others selected something else to be more beneficial. Then some considered this treatment to be essential (for all), others promoted them to the level of things highly desired (mustaheb) or Prophetic practice (Sunna). The problem starts from here (with this meddling in the fiqhi hierarchy of status of actions) onwards. ’
Albalagh,Urdu, volume 51, publication 6-7, (April 2017) page 71-2
ISHAM, Dubai, UAE
“Do not be very strict on yourselves for then Allah will be strict upon you. Verily, a group of people were strict upon themselves so Allah was strict upon them. Their remnants are the (ascetic) people living in the hermitages and monasteries. [Then he quoted the verse,] ‘But the monasticism which they invented for themselves, We did not prescribe for them.”‘ Abu Dawud
In explaining this Prophetic saying Shaykh Abdul Haqq Muhadith Dehlawi (Allah have mercy on him) mentioned that Shaykh Ahmed bin Abilhawari approached his teacher Shaykh Suleman Darani (Allah have mercy on them) and inquired that the people of Bani Israel strived with such (physical) endeavors and struggles that their skin became like old worn out leather whereas we eat, drink, clothe ourselves and live with comforts and luxuries. My heart is burdened by this luxurious lifestyle and I worry what will be its end result.
Shaykh Suleman Darani (Allah have mercy on him) replied,
‘O Ahmed! What is demanded from us (by Allah) is truthfulness (sidiq) and sincerity (ikhlas) (in our intentions and actions)
Burning and melting (with strenuous endeavors and struggles) is not demanded from us.
Good deeds performed with sincerity for ten days are better than 10 years of (physical) struggle that burns and melts (the skin).
The real objective and goal is the pleasure of and acceptance by (radha) Allah. (This can only be achieved with sidiq and ikhlaas.)
As the poet says
من لم یکن للوصال اہلا فکل احسانہ ذنوب ‘
Ashaat alelmaat volume 1, page 473 via Basariyet ki rah say taraqqi
A seeker requested for a meditation (muraqaba).
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,
‘Meditations (muraqabaat) are less beneficial these days. Remembrance with contemplation, either verbally or by reading books is more suitable for the nature of people these days.’
Tarbiyet us Salik, volume 1, page 473
Musleh-al-Umma Maulana Wasiullah Allahabadi (Allah have mercy on him) said,
” Deen (religiosity) in reality is the name given to the life of the heart.
This life sprouts by having concern for the hereafter (akhira).
These days in spite of increasing outward acts of religiosity like prayers (salah), fasting, religious gatherings and discourses, religious teachers and students, even more than before, the (religiously cognizant and) savvy (ahle ahsas) individuals realize that all these activities are lifeless.
Now only the (outer) form of Deen exists. The (inner form, the) spirit has become extinct.
The reason for this (calamity) is that in places where there are no spiritually cognizant and capable mentors then how would the people of that locality know about the spiritual and esoteric matters. If they are unaware of these matters then it will be impossible for them to practice them. Without practice a (spiritual) state (that is, concern for the hereafter) will not develop. In these areas only the outward form of (religious activities like) prayers and fasting will exist and the reality and spirit (of Deen) will be corrupted. This will lead to spread of (religious) deviance and corruption in that locality.’
Majalis e Musleh al ummat, Wasiyet al Irfan Aug/Sept 2008 issue, page 18 (Translated originally by Shaikh Dr. Danish Ahmed sahib db UAE. Edited)
Islah is a life long journey.
I need to assess my condition frequently to determine how am I progressing.
Have I abandoned the sinful activities I was into previously?
Has my involvement in useless decreased?
Are the good actions being performed according to Sunna with sincerity, concentration and humility.
If yes then, are these increasing effectively?
Are my interaction with others as per the praise worthy morals and manners (sabr, shukr, tawadhu, etc)?
If I am not able to answer these questions positively then I need to worry.
I have to ask Allah for assistance in this matter, solemnly reaffirm my determination of islah, chalk out a plan to do so in consultation with my spiritual mentor and effectively implementing it.
A self reminder: I can fool others by sham piety. But if I fool myself with it then I am the most stupid individual indeed.
May Allah save me from this. Amin!
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) mentioned,
‘It has been an experience of an individual that when disturbing and worldly thoughts plagued his mind and no remedy seemed to be effective, the recitation of Shajara (the spiritual chain listing all the masters of this path) was beneficial. (Immediately) An aversion was felt for the worldly.’
Khutbaat e Hakimul Ummat
Shaikh Umar Birbalwi (Allah have mercy on him) said,
‘Be watchful of development of heedlessness (ghafalh).
Being free from heedlessness (per se) does not mean that a person abstains from all sinful activity (for ever). Humans have their limitation and intentionally or unintentionally sinful acts are committed (occasionally).
Heedlessness is that when an individual loses his/her ability to decipher whether a sinful activity has been committed (hence he acknowledges, amends and repents). It is like developing an internal (spiritual) weighing-scale needle. A minuscule of addition or subtraction is quickly acknowledged by the spiritual aspirant on whether he is receding backwards or progressing forwards.’
Anwar e Umar ra, malfuz 14
Maulana Qamaruz Zaman Allahabadi (Allah preserve and protect him) narrates,
‘The disciples use to report that they are not being consistent with the daily recitations (wird). These were usually three tasbihaat (3 formulas to be recited 100 times each). They asked for a remedy.
Shaikh Wasiullah Allahabadi (Allah have mercy on him) replied how will you do something more (as a remedy) when you are not even doing the very basic things instructed to you.’
Ramadan bayan 16/07/2015
An intelligent question was put foward by a reader,
Dear Sir, as salamu alaykum
I’m a middle class working male. I’m married and have 3 beautiful children. My life revolves around my work and family. All praise is for Allah! I stay away from the major sins. I pray puntually, mostly in mosque with congregation (jamah). I recite Quran, Hadith and Sunna adhkar daily. Also, I often fast the Sunna fasting days. I attend a dars regarding tazkia weekly.
Is this all not enough for my islah? Why do I need to consult a spiritual mentor (Shaykh)?
Reply:
Yes! For a spiritually healthy Muslim this is quite enough. However, for a spiritually ill Muslim specific interventions are required.
For example, an individual can not keep his thoughts focused on the worship being done. Mentally he is absent from the physical effort being performed. The state that he is seeing Allah or Allah is seeing him is a brief intellectual thought. It is not long lasting and does not affect his demeanor. This is a form of heedlessness (gaflah) and also lack of khushu. Both are spiritual maladies. They requires treatment. Or maybe there is a change in quantity or quality of worship being done depending on the awareness that others are observing me. This is show-off (riya). Another spiritual malady. Or when upset one crosses the limits of permissibility in speech and action. Similarly there are many other things that require seeking help from an expert.
Once spiritual health is restored the actions you mentioned will be more beneficial.
An example maybe helpful in understanding this concept. For a healthy normal individual a well balanced daily diet, moderate amount physical exercise and daily multivitamin dose is enough for general well being.
However, for a diabetic or hypertensive person specific treatment will needed in addition to modification in diet and exercise. Similar is the case of psychological diseases, quite common these days. Mere, restoration of normal well balanced diet, sleeping habits and exercise is not sufficient. Psychological counselling or medication maybe necessary in addition to these things.
The general observation is that spiritual illnesses are quite rampant. Moreover, most of these individuals are themselves unaware of these afflictions.
A sick person who is unaware or does not acknowledge his illness is in great danger.
In addition, all of us have outstanding opinion about ourselves. We all consider ourselves to be better than others. This is the most severe spiritual malady, the source of multiple other blame-worthy morals (razail): Arrogance (takabbur). Consulting a spiritual physician is the first step towards its diagnosis and treatment.
I pray and hope that this is sufficient clarification of the issue. Please, do not hesitate to ask if there are further queries.
Take care.
Muhtaj e dua
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خواجہ تاش
مکرم و محترم جناب فرید صدیقی صاحب
Shah Wasiullah Allahabadi writes in the preface of ‘Tarbiyet us Salik‘ of Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on them) ,
‘The task of being a Shaykh is a lofty responsibility.
This is, because calling people towards Allah is the Prophetic job and the Shaykh is delegated to do it. Therefore, there can not be any doubt in its immense significance.
It is for this reason the quote of pious predecessors is famous,
الشيخ فى قومه كاالنبى فى أمته
A Shaykh in a community is like a Prophet in his Ummah.
Respected (poet) Hafiz Shirazi (Allah have mercy on him) pointed towards this in,
(Not anyone with a glowing face knows how to flirt
Not anyone who makes a mirror act like Alexander
There are thousands of points thinner than a hair in this way
Not anyone who shaves his head can be a qalander)
ٖFrom the essentials of performing this task are two things that differentiate between a righteous and charlatan Shaykh.
First is his expertise in recognizing the aptitude and specific characteristics of the seeker’s temperament.
Secondly, his technique of instruction and training (the seekers accordingly) is at its most perfect level.
The greatness of the (Sufi) Masters is determined by their exceptional level of instruction and training. And this is the cause of their popularity in the (religious) elite.
In an era the Shaykh who is superior to all the contemporary Shuyukh in this field is known as ‘Qutub ul Irshad‘. Like Leader of the group Junaid al Baghdadi and Shaykh Ghuas e azam (Abdul Qadit al Jilani, may Allah sanctify their secret) etc. etc..
To be contd.
Tarbiyet us Salik, volume 1, page 2