Qutub e ‘alam Shaykh al-mashaikh Mawlana Rasheed Ahmad Gangohi (Allah have mercy on him) wrote,
‘The remembrance of Allah (dhikr) is such a thing that if done consistently even with (non-volitional) unawareness, random thoughts, stress of worldly involvements merely with the movement of tongue then also it is beneficial and illuminates the qalb (heart).’
Madhmoon e dhikr, Majmua’ Talefat e Muslih al-Ummat ra, volume 3, page 6
Standing at the Mount Marwa at the completion of Sa’i and Umrah sayyidi wa sanadi Shaykh Mufti Mohammad Taqi Usmani (Allah preserve him) made supplication for very long duration.
One was,
‘O Allah!
Make our stay in Haramain (Holy Makkah & Blessed Medinah) beneficial for us.
Allow us to use our time wisely in deeds that bring proximity to You.
Facilitate these for us.
Amin!’
Umrah, Wednesday, 02nd March 2011, after esha.
An individual inquired regarding the litanies and supplication that pious Sufi Shuyukh compiled, for example hizb al-bahr. That is, in presence of excellent, comprehensive and unparalleled litanies and supplications from Quran and Hadith what was the reason to do so.
Sitting in matawaf behind rukun-e-yamani surrounded by several Indian, Pakistani and local pilgrims, sayyidi wa sanadi Shaykh Mufti Mohammad Taqi Usmani (Allah preserve him) replied,
‘There is no doubt that the supplications from Quran and Hadith are superior and most effective then others. However, supplication can be done in other ways also. We do them in our dua everyday. Moreover, some of these were Divinely inspired (ilqa) to the pious Shuyukh. This is the case of hizb al-bahr.’
Makkah e mukaramah, 4th March 2011, after esha
‘Join XYZ-Jamat or PQRS-Tariqa!’
A common advice we all often get. Directly or indirectly by our well-wishers. Most of us are offended and become defensive. We retaliate with our own suggestions. A few become confused. A smaller number becomes disillusioned by these rivalries and schisms. May Allah save us all from these disasters. Amin!
The sincerity of these well-wishers can not be questioned at all.
However, it should be a wake up alarm to us. Following questions must pop-up in our mind. Why did this person suggest this to me in particular? Am I following correctly and progressing in my religious effort? Or there is something that made this person feel that I need to improve?
Thinking on these lines this lowly writer came up with a random quick checklist for myself. InshaAllah, it will be beneficial for others.
The Checklist:
I need to have explicit answers to the following statements from the time I joined this specific group, jamat, tariqa or started on my own to be more religious ,
1. I thoroughly studied the fiqh of everyday worship and apply it meticulously.
2. Made record of my missed salah, fasts, zikah, hajj and financial dues. I am trying to compensate for them.
3. I have improved my tajweed.
4. My actions on Sunna has increased. That is, appearance, manners, actions and supplications for different occasions like waking up, eating, sleeping, wearing clothes, etc.
5. My salah is more organized, on time, in congregation (if masjid is close by) with better concentration.
6. I deal with humility when interacting with my family members (especially parents and spouse) and others.
7. I can better control my anger.
8. My school/college/work performance has increased or at least not deteriorated.
9. My involvement in useless (TV, Internet, news, magazines, novels, etc.) has decreased substantially.
10. I am worried about causing discomfort and harm to others and try my best to avoid it.
11. The sins I used to commit previously have decreased substantially in frequency and intensity.
12. My day is better organized with time allocations for recitation of Holy Quran, dhikr and religious reading.
13. I do not look down upon fellow Muslims.
If answers to most (>11) of the above questions is affirmative then we need to be thankful to Allah and continue on our path to perform even better.
However, if this is not the case then there are two possibilities.
Firstly, either we are not following the teachings of that group, jamat or tariqa correctly.
Or if we are doing all the things as per instruction then that group, jamat or tariqa is invalid. At least this is true for us, maybe secondary to our circumstances and environment. It is only in this case that we need to pay heed to the advice of that well-wisher and look into the XYZ & PQRS option.
Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) said,
‘In a Prophetic tradition (hadith) it is narrated that; the person whose two days are the same is in big loss.
This means that his today was spent in the same manner as yesterday and no progress occurred.
That is, progress in being more religious, in spiritual evolution, increase in worship and improvement in obedience, following of Sunna and abundance in Allah’s remembrance.’
‘O Ahmad!
In your self are praise-worthy and blame-worthy moral triats.
Safeguard the praise-worthy morals by obedience and worship,
and abandon the blame-worthy morals with (spiritual) training and struggle (mujahida).’
Mulhemat, page 3
Picture: A display in Seyoun Palace museum, Hadramaut, Yemen
_____________________
‘O Ahmad!
When Allah loves a servant (abd) He facilitates His obedience for him.
And when He dislikes him He leaves him engaged in His disobedience.’
Mulhemat of Shaykh Jamaluddin Ahmad Hansvi (Allah have mercy on him), page 6
——————–
____________
‘O Ahmad! act (virtuously) before you die, and
annihilate yourself (i.e. your sinful and blame worthy desires and actions) before your death.’
___________________
Mulhemat of Shaykh Jamaluddin Ahmad Hansvi (Allah have mercy on him), page 46.
Picture is of the Manuscript Library in Tareem Hadramout, Yemen. 2011
Shaykh Ibn Ata’illah al-Iskandari (Allah have mercy on him [d. 1309CE]) said,
‘It is only an ignoramus who regards constancy of acts of worship and remembrance (adhkar) as insignificant.
The Divinely epiphanies (waridat) will occur even in the Hereafter while acts of worships (award) will end with this world. It is, therefore, of greater importance to maintain something which has no substitute.
Your Lord demands wird from you while you expect waarid from Him.
What relationship is there between your desire and His demand?’ (al-Hikam, #112)
Explaining it Shaykh Abdullah Gangohi (Allah have mercy on him) said,
‘It is only an ignorant individual who regards steadfastness in acts of worship and remembrance to be insignificant.
There are two reasons for this misconception,
Firstly – The occurrence of Divinely epiphanies (waridat) will be even in the Here-after. In fact, they will be more there because here on Earth there is contaminations of human temperament and the material bodies that causes impediment in acknowledgment of these Divine epiphanies. But, in the Here-after these impediments will no longer exist. On the other hand, the acts of worship, remembrance and recitation which are rendered with the physical body are possible only here on Earth. Thus, after death there is no substitute for them. Whereas Divine epiphanies exist here and will exist in the Here-after as well, even in greater measure (both in quantity and quality). Hence, it is of greater importance to guard the acts of worship performed physically. That is, the daily routine called wird (or ma’amolaat).
Secondly– The wird is Allah’s demands while it is the seeker who desires waaridaat. There is no comparison between what we desire and the demand of Allah. It is best for us to attach greatest importance to Allah’s demand.
It is, therefore, essential for the seeker to be steadfast in the observance of the acts of worship and the wird which has been imposed on him. He should not regard these to be inferior to waarid. This is because the normal cause of waaridaat is also the wird. As a result of the seeker’s wird, he is blessed with the occurrence of waaridaat.’
Ikmal ush Shiyam, 21st chapter (edited)
A person wrote the following,
“I saw a dream that I am writing to you. It was the night of 27th Ramadan 1237H. With the possibility that it may be the Night of Power (shab e qadr) I had planned to offer optional salah (nawafil) all night. However, after ‘esha salah when I returned home I laid down on the bed besides the main door (to rest for a while). I fell asleep. Around two o’clock I saw a dream that I have traveled to a place where there is a very large open area, many miles wide. There is organized seating arrangement on the floor. In between there is a table covered with a table-cloth. Millions of people wearing their best clothes and perfume are sitting with reverence (adab). There are few high ranking individuals sitting on the chairs around the table. On the table there is writing board around 2-3 yards in length and 1 or 1.5 yards in breadth. A respected individual dressed in white gown (‘abaya) and green turban (‘amamah) on head is standing besides the table greeting and shaking hands with the crowd. The blessed face in radiant like the sun and with his enlightened and enlightening tongue he is telling them,
“I tell you with much emphasis that you should abstain from all that is impermissible (haram) and be steadfast on that is permissible (halal).”
Observing all this I went forward and greeted the blessed person with ‘as salam o alaikum’. He replied, ‘wa alaikum as salam wa rehmatullah’. I reached forward and shook hands and embraced him also. He told me that it was very good and that I should become a mureed, and he promised to tell me eleven things that he has reserved especially and exclusively for me. This humble guy (myself) stood there with utmost reverence. He gave me the permission to sit. I was going to sit on the floor but he instructed me to sit on one of the chairs. Thanking him I sat on one of the vacant chairs. I was extremely happy in my heart.
On the blackboard I saw numerous names written in elegant and bold white letter. I saw them very clearly. The names that I could read included, Hahdrat Mawlana Fazalur Rehman Ganjmuradabadi, …….., Haji Imdadullah, Haji Ashraf ‘Ali and Molvi Mohammad Ishaq, etc.
As I turned to my side I saw Hadhrat Mawlana Fazalur Rehman Ganjmuradabadi, whom I was blessed to visit as a child. Immediately it flashed to me that this is the scenario of Judgment day. The blessed individual is our Prophet (صلى الله عليه وسلم) and those sitting on the chairs are his Companions, including Sayyidina Abu Bakr, Umar, Usman and ‘Ali (may Allah be pleased with them all).
It also occurred to me that I am already a mureed (of a Shaykh) and should not hide it from the blessed Prophet (صلى الله عليه وسلم) and should seek Allah.
Around an hour or later the blessed Prophet (صلى الله عليه وسلم) called for me. I shook hands and embraced him. Furthermore I reminded him of those eleven things he had promised to tell me so that I can follow them wholeheartedly. I also informed him that I am already a mureed but I want Allah. On hearing this, he immediately pulled away his hand from me and said, ‘Indeed you are ………. and you are the mureed of …………., an innovator (bida’ti). Futhermore he took a pencil and crossed out my and my Shaykh’s names from the list on the blackboard. Then the blessed Prophet (صلى الله عليه وسلم) told me to go away. With lots of courage and adab I humbly said that my Shaykh is not an innovator.
The Prophet (صلى الله عليه وسلم) replied that he is an innovator and in addition he associates partners with Allah (mushrik).
Humbly and with utmost veneration I said that I have never seen him doing any shirk.
The Prophet (صلى الله عليه وسلم) said, he is involved in taking out effigies of the tombs of the martyrs of Kerbala (taziyadar), a lover of the worldly things, an idolater prostrating in front of the graves. Didn’t you see him at …….. village, in Lucknow that he bowed his head infront of his Shaykh’s grave and forbade you from visiting the holy sanctuary in Medinah e munawwara.
(I became a mureed in 1893 CE. In 1898 I received khilafa and in 1900 this incident happened. In this 26 or 27 years relationship I attended the death anniversary of a sufi saint (urs/hawl) and listened to the sufi poetry sung with musical instruments (qawwali) only once.)
I cried and begged but the Prophet (صلى الله عليه وسلم) did not reply. As the last resort I ran and held the blessed feet of the Prophet (صلى الله عليه وسلم). The Prophet (صلى الله عليه وسلم) rebuffed my hands and stroked me (with his blessed foot) strongly in my ribs. I fell down and started to tremble. This woke me up. At that time I was crying, feeling the pain in my ribs and I was trembling. I went inside the house and told my son ………. Chatari the whole dream just mentioned. In the morning I wrote this all and send it to my Shaykh. He came in person to my house and listened to the whole incident again. His response was to prepare for Hajj journey this year in order to visit the blessed Prophet (صلى الله عليه وسلم) and ask forgiveness. I did not commit due to insufficient funds and debts.
Since I have seen this dream my conviction towards my respected Shaykh has waned off. Now I am approaching you for my religious betterment (islah). I will be very fortunate if I am considered to be your humble servant.
Hakim al-Umma Hadhrat Mawlana Ashraf ‘Ali Thanawi (Allah have mercy on him) replied,
“This dream is absolute guidance. It is essential (wajib) to leave the Shaykh who acts against Sunna and to establish contact with truthful people (ahl e haqq). I have no hesitation in giving instructions regarding the spiritual path. Start acting on the fiqh as outlined in the books, Behashti Zewar (Heavenly Ornaments) and Islah e rasoom. Take the awrad from Qasdus sabil and general advices from my spiritual discourses (mawaiz). The full instructions in detail will be discussed when we meet in person.
Tarbiyet us Salik, volume 2, page 1069-70
Replying to a salik’s letter Hakim al-Umma Mawlana Ashraf Ali Thanwi (Allah have mercy on him) said,
‘All praise is for Allah. You are aware that the objective of this path (of tasawwuf) is to gain Allah’s acceptance (raza). Now there are two things to be pursued one is the knowledge of the path (tareeq) and the other is to act accordingly.
Surely the path is only one. That is, meticulously carrying out the actions prescribed by Shariah both in physical (zahiri) and spiritual (batini) domain.
Two things are helpful in this effort. Firstly, remembrance of Allah (dhikr) as much is within one’s capability. (This you are already doing and is included in this exposition.) The other is abundant company (suhba) of pious as much as practically is possible. If you can not spare time for this then reading about the pious or their works is its substitute.
Two things are impediment in achieving the goal. The first of them is involvement in sins and other is engrossment in useless activities.
And the thing that is a prerequisite for all this to be beneficial is diligently keeping the Shaykh informed about one’s condition.
After this depending on one’s capabilities the objective is achieved sooner or later.
I said it all.’
Tarbiyet us Salik, volume 2, page 1261
__________
It is a common every day incident that we read or hear something that is virtuous and a blessing to be in-cooperated into one’s daily routine. However, in addition to forgetfulness we find it difficult to spare an additional time slot for this small endeavor in our daily schedule.
Sayyid wa sanadi Shaykh Mufti Mohammad Taqi Usmani (Allah preserve him) instructed,
‘The tip to include something new in your daily routine is to squeeze it between two already established chores.’
___________
___________
Our master Shaykh Sayyid Ahmad Kabir Rifa’i (Allah have mercy on him) said,
‘Two things accelerate one’s progress in religion (deen). One of them is to remember Allah (dhikr) in solitude. And the other is excessive remembrance (i.e. acknowledgment, thankfulness) of the bounties and blessings of Allah.’
Hikmet e Rifai ra, Urdu translation of ‘al-Hikam al-Rifai’ by Mawlana Abdul Haleem Sharar ra, (First edition printed in 1916, second reprint 1967), page 35
_____________________________
‘It has always been an outstanding feature of the Chishti masters that they do not have a established or rigid curriculum for the traveler on the path (sulook).
Instead, it is the insight of the Shaykh which is used to diagnosis the spiritual ailment and taking into consideration the disposition of the seeker a treatment is prescribed.
…..
Each seeker is dealt with differently based on his individual disposition and capability.
…..
Due to this individual consideration the benefit is also achieved very quickly.’
Tazkirah e Suleman ra, page 328
Karachi
____________
Shaykh Mawlana Mohammad Manzur Nomani (Allah have mercy on him) wrote to a disciple,
‘The vigilance in remembrance (dhikr), contemplation (fikr) and spending time alone with Allah (khalwa) is decreasing in those associated with Tabligh. This is a dangerous development. There are two wings (needed) for Tabligh. First is the effort and striving among the public. The other is having a very special relationship with Allah. It is essential to maintain a balance between them.’
Meyray Shaykh meyray Hazrat Mawlana Mohammad Manzur Nomani ra by Shaykh Qutubud-deen Mullah db, page 38
It is a hallmark of Ashrafiya teachings to keep the things at their appropriate level in the hierarchy of Shariah rulings. An overemphasis on an issue can make it bida’ (innovation). Whereas, an underestimation can lead to loss of significant benefit.
There seems to be this kind of controversy regarding certain specific methods of remembrance and concentration techniques in Tasawwuf.
Understanding by means of example may make the issue a bit clearer.
Following extract is taken from an athletic training website,
‘Most of us enjoy watching professional athletes, at the peak of their performance, participate in their sports. Practicing a sport effectively demands a high degree of skill and requires the ultimate in physical fitness. This can only come about with regular training.
A professional athlete will need to plan a daily workout schedule so that they peak at their top performance on the day of the competition. This requires a carefully thought-out regime of cardio workouts, strength training, and stretches; along with strategic rest periods interspersed so that the athlete arrives at the day of the event perfectly trained but not over trained or under trained.
Exercise logs are how they keep track of all the details of their workouts each day. They include information such as the type of workout, the duration and the intensity. This not only keeps them on track to meeting their overreaching goals, but it also helps to motivate them because they can see in writing every day that they are making progress, which is encouraging.’
Months and years of such dedicated effort is needed to achieve the goal.
A spiritual seeker’s goal is to attain the absolute pleasure of Allah.
This can only be achieved by doing what is required and abandoning what is restricted by Shariah. This is his competitive event. It happens multiple times during the day each day of his life. This sounds simple. However, due to lack of knowledge, proper upbringing and regular guidance, corrupt social and financial influences and complicated life styles a overwhelming heedlessness has developed in us that makes this task practically very difficult. Especial effort and extensive reprogramming of mind is required.
To face these challenge the pious Sufi masters developed spiritual workouts. These are the Sufi forms of remembrance (dhikr), concentration techniques (muraqaba and ashgals) and repetition of various prayers, litanies or actions in certain specific ways. They are not the goal or objective in themselves. They are a means to create the determination, motivation and strength to implement Shariah rules at each and every moment of one’s life. It is futile for this reason to search for an explicit source from Quran and Hadith literature to approve of them. They are neither considered to be more rewarding nor superior to the acts mentioned in Quran and Sunna.
Moreover, it is unnecessary to discuss these issues in public. All of the spectators are focused on the performance of the athlete in the arena. None cares what type, how much or how extensive his routine workout was during his training? The serious athlete need to follow their coach’s recommendations. Sporadic following of such workouts by enthusiastic individuals is futile to bring about the desired results.
Meticulous following of Sunna and abstaining from all that is sinful (actions and thoughts) are the gold standard to measure an individual’s success in attaining the pleasure of Allah.
Million times repetition of the Supreme Name (Allah) with jahr o zarb or habs e dam, vigilant pas anfas, hours of muraqaba or months of khalwah, recitation of litanies, singing qasaid, etc are of no benefit in reality if the above mentioned gold standard is not achieved.
Wa ma taufiqi illa billah!