Hakim al-Umma Shaykh Mawlana Shah Ashraf Ali Thanawi (Allah have mercy on him) used to repeatedly emphasize that one must complete his daily ma’moolat (wird) regularly.
In case of a genuine excuse this may be even without wudhu’ (ablution) or while doing the daily chores . This is because that being absent after fixing a ma’mool (wird) causes loss of barakah (Divinely blessings) excessively.
Maasir e Hakeemul Ummat 233
لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ
حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ
حضرت مولانا عبداللہ میمن صاحب مدظلہ نے تحریر فرمایا،
السلام علیکم
حضرت مفتی محمد تقی عثمانی صاحب مدظلہ نے اپنے بیان میں ایک بزرگ کا پیغام ذکر فرمایا ہے کہ انھوں نے خواب میں آنحضرت صلی اللہ علیہ وسلم کو دیکھا۔ حضور صلی اللہ علیہ وسلم نے فرمایا کہ،
“پاکستان پر عذاب آنے کا اندیشہ ہے۔”
٭
سورۃ والشمس اور آیت کریمہ کا 70،000 مرتبہ اجتماعی ختم کرنے کا اھتمام کریں!
یہ پیغام ہر مسلمان تک پہچائیں!
جزاک اللہ خیرا و احسن الجزاء
٭(توبہ و استغفار کریں اور گناہوں کو چھوڑیں)
Sayyidi wa sanadi Shaykh Moulana Mohammad Taqi Usmani (Allah preserve him & allow us to benefit from him abundantly. Ameen) said:
“The thing to acquire from the Sheikh is the fanayiat (self-annihilation).
People consider taking wird, azkar, ashagals and litanies etc. from him, all of which can be acquired from books. The essential thing to take from him is this fanayiat. That is total effacement of self suggestions, opinions, planning, expectations and complete submission to the commands of Shariah.
This is acquired ONLY by accompanying the Sheikh for considerable duration of time.
His suhba is essential:
To observe him practicing Shariah in different settings.
To learn from his attitude & behavior. Where is he firm and when lenient.
To correct yourself by his upright way of practice and implementing Shariah.
To happily bear his chastisement, in hope for self-reformation.
To be ready for his trials and testing, in order to check your sincerity.
To submit to all of his instructions wholeheartedly.
To do each and every major action in your life with his consultation and approval. And,
Finally, to copy, imitate and absorb his all esoteric & exoteric states enthusiastically.
And if this suhba is not readily available then it is essential to correspond with him via letters, mail, phone etc. to acquire this. (As explained in earlier posts.)
Also, important and perhaps most beneficial for this is the detail and extensive study of the malfoozat (suhba talks/utterances) of Hakim al-Umma Hazrat Mawlana Ashraf Ali Thanvi quddus sirrahu. Reading them regularly will allow you to absorb the style/disposition of Hakim al-Umma, who had absolute fanayiat!
Equally significant is the study of the biography of our pious elders. Books like: Ashraf us sawanih (Hakeemul Ummat ra’s biography), Tazkirat ur Rasheed (Moulana Rasheed Ahmed Gangohi ra’s bio), Tazkiratul Khalil (Moulana Khalil Ahmed ra’s bio), etc..
If all of these are done sincerely and seriously, inshaAllah, gradually this fanayiat will eventually develop and grow to the optimum level required.”
Hakim al-Umma Shaykh Mawlana Ashraf Ali Thanawi (may Allah have mercy on him) said:
“I observe that lot of people are expecting that their self-reformation (islah) will happen by the spiritual attention (tawajjuh) of a pious person. They also expect that by reciting special litanies (wazifah) or by using an amulet (t’aweez) their lower self (nafs) will be fixed to act on Shariah, and they will not have to do anything (that is, use self determination, courage and act appropriately).
Remember! This is a very big mistake.
Your nafs and Satan are misleading you!
The islah-e-nafs (reformation) does not happen without struggling and striving (using self determination, courage and acting appropriately against one’s desires and wishes).
The spiritual attention (tawajjuh) and litanies (wazaif) are for increasing the luminosity of a reformed nafs. They open the path in forward direction. “
Mawaiz-e-Ashrafiya vol. 11: Taqwa wa Tasawwuf
A novice murid wrote his condition:
‘In namaz for khushoo I concentrate on the wordings of the recitation (as instructed). For zikr and tilawat, should I do similarly or concentrate on the meanings?’
Sayyidi wa sanadi Hazrat Moulana Muhammad Taqi Usmani (Allah preserve him & allow us to benefit from him abundantly. Amin) replied:
“It is best on both, if possible. Otherwise which ever is achievable.”
Trying his best to do as instructed after some considerable time the same individual wrote:
‘In zikr and namaz instead of concentrating on words and meaning I get focused on a thought as though Allah is present and He is watching me. Sometimes this thought is strong and at others it is weak. Is this thinking appropriate for me? Also if I voluntary try and keep this thought I can not concentrate on words and meanings.’
Shaykh said:
“Concentrating on words and meanings are a stepping stone and are for the purpose of creating this focusing that Allah is present and He is watching. All praise is for Allah, progress up the stairs occurred. Whatever excessive thankfulness (to Allah) is done for this blessing can not be enough.
Allah increase it manifolds.”
‘One of the signs of a rejected salik is that the importance and vigilance he manifests for the wird given to him by his Shaykh is hundred times more than what he displays for the performance of daily obligatory prayers (fardh salah).‘
Tazkirah e Musleh al-Ummat, page 68
Allah save us all!
The rulings of Shariah have been broadly classified into five categories. They are:
1. those related to the beliefs (‘aqaid)
2. those pertaining to the forms of worship (‘ibadaat)
3. those related to the mutual financial transactions (ma’amlaat)
4. those associated with manners of civilized living (ma’ashrat) and
5. finally, those dealing with the inner morals (ikhlaq)
It is sad to see that most of us, Muslims, only consider a’qaid and ‘ibadaat to be the components of deen and are completely ignorant of the rest.
Few select practicing ones include ma’amlaat to be deen also.
Ikhlaq, all praise to Allah SWT is practiced by those involved in tasawwuf.
بسم الله الرحمن الرحيم
Make a practical and doable time table for daily activities.
The point to remember is that in Ramadan acts of primary form of worship are to be increased. These lead to an increasing direct relationship with Allah SWT (i.e. ta’luq ma’Allah).
This must include the following:
Tahajjud Salah: Easier than usual as one has to get up for suhoor. Preferably 8 rakah.
Dowazdah tasbeeh & zikr Ism e zaat
As instructed by the Sayyidi wa sanadi Hazrat Sheikh db.
At tahajjud real, sincere dua and begging for Allah SWT’s mercy, love, guidance, strong relationship, true knowledge & understanding of deen, observance of Sunnah and a’fiyah in this world and the after-life
Munajat e maqbool: Daily manzil (hizb).
Al fathiha: Recite سورة الفاتحة 41 times, preceded and followed with durood درود شريف 11 times between the Sunnah and faraz of fajar.
Recite Shajarah daily and make esal-e-sawab for theses pious predecessors.
Recite سورة يس after fajar.
Tasbehat: Hundred times each as instructed by Sayyidi wa sanadi Hazrat Sheikh db.
1)سبحان الله و بحمده سبحان الله العظيم
2) سبحان الله والحمد لله و لا اله الالله و الله اكبر
3) استغفار
4) درود شريف
5) لا حول ولا قوة إلا بالله العلى العظيم
Tilawat Quran majeed: At least one parah (hizb) daily. This is the basic essential. Increase it as much as possible depending on your schedule.
Ishraq salah: Approximately twelve minutes after sunrise pray 2 rakah.
Chaast salah: Around 10 AM 2-4 rakah
Awabeen salah: 6 rakah after maghrib
(PS: Nawafil are for those who do not have any qaza salah pending.)
Recite سورة واقعه after zuhar
Reciteمزمل سورة after maghrib
Recite سورة سجده and سورة ملك after e’sha & taraweeh
Taraweeh:
Twenty rakah in jama’h.
In each taraweeah (i.e. resting between each 4 rakah) Hazrat Thanvi ra
used to recite درود شريف25 times.
Kalimah e tayyabah:
لا اله الالله with occasional محمد رسول الله , 500 times after taraweeh and in all other
spare times while doing the daily chores.
Muraqaba:
Try to concentrate on: “I am in front of Allah SWT and He is watching me.”
Five minutes, immediately following asr prayers.
This is the soul and essence of fasting. Try and extend it to other daily activities.
Excessive dua/prayers:
Any time you get a chance.
Especially prior to the iftar. Reserve 10 to 15 minutes for this alone.
Ask above all for Allah SWT’s pleasure, acceptance, jannah, refuge from His displeasure and hellfire.
All other minute and big things desired.
Most importantly to be included in His awliya (special friends).
Pray for the Muslims suffering around the world and betterment of the Ummah’s condition.
P.S. Each individual should do in consultation with his/her Shiekh what is practical for him her.
Also, it is essential to remember faraiz and wajibat (work,study & taking care of family) have priority over nawafil.
This islahi/self-reformation correspondence is the vital cornerstone of sulook in our path.
–
Mureed writes about his state in regards to observance of Shariah, the wird prescribed, overwhelming thoughts and any questionable moral traits demonstrated in every day life in dealing with self and others. The Sheikh reviews it and diagnoses any ailments, if present and treats as appropriate.
To be definitely effective this has to be at regular intervals, usually once every month or fortnightly.
It is alchemy.
Recognizing its importance, nafs & shaytan try their best to put obstacles for doing it successfully. Mureed becomes lazy & slack, finding numerous excuses for not doing it. Even if he sits down to write a letter, he can not recall anything ‘significant’ to convey.
Once as similar mureed wrote to Sidi wa sandi Hazrat Moulana Mohammad Taqi Usmani sahib (Allah SWT preserve him & allow us to benefit from him a lot. Ameen!) that I can not bring to mind any thing to write in my letter.
Hazrat db replied:
“Writing even this, itself is sufficient.”
This is because; it keeps you in the habit of writing letters to the Sheikh, shows your concern and sincerity for self reformation, is an opportunity to request for dua and informs the Sheikh that at least you are not deteriorating and seeing your effort he makes special dua for you.
–
Hazrat db also said;
“For mureed who do not have the opportunity to be in close direct contact with the Sheikh to discuss their states in person regularly, it is essential to have this islahi correspondence. The mureed and even the Sheikh who do not recognize this are committing a fundamental mistake in Tasawwuf (especially our tareeq/path).”
Sheikh for self-improvement is a corner stone in Ashrafi path(tareeq).
Islahi Makatebat/ correspondence with the
Letters (emails) should be written at regular intervals (usually once a month).
They should include details regarding ones spiritual condition.
That is,
– If all the faraiz, wajibat and sunnah are being carried out as prescribed by Shariah. For example, is one unable to perform Fajer salah at time with jam’ah?
– Are the acts pending for completion of taubah (repentance) being fulfilled accordingly, e.g. qaza salah/zikat/saum being done.
– Is one performing the zikr & tasbehats prescribed
– Most importantly details regarding the m’amlats/social interaction. Especially where one notices that a blame worthy moral traits was a driving force or one lacked the praise worthy moral trait. For example, being envy (having hasad) when seeing brother-in-laws new Lexus car.
– Informing about one’s over-whelming or troublesome thoughts
– Requesting dua.
– Informing about any extra ordinary dream (seldom done).
This is the rabitah-e-Sheikh/Getting connected with Sheikh. Without it taking ba’iyet & traversing the sulook is just a dream.
This is the Ashrafi Khanqah/Zawiya!
wa taufiqi ilabillah!
As mentioned earlier, this is a physician-patient relationship.
The mureed tells/writes about his spiritual ailments seeking remedy. He has to be explicit and candid about his condition. Hiding vital information leads to nowhere and eventually mureed himself is the looser.
The Sheikh reviews mureed’s condition, taking into account his spiritual ailments/deficiencies, physical and working requirements and environment. He then prescribes a treatment plan. There may be multiple components of this plan.
The mureed has to follow this plan unconditionally.
If he faces difficulties in doing so he has to inform the Sheikh. And then follow the next advice.
The doctor may be the best in the whole world.
His diagnosis may be 100% accurate.
The treatment prescribed and made available may be the finest.
With all this in place,
if Mr. Mureed decides not to use it or use it partially, (using his brains)
how can a cure be imagined, less achieved?
A sincere mureed’s duty is to inform the Sheikh of his present condition.
That is, he reviews his daily activities, dealings and intentional thoughts. He analyzes them. He looks for any blame worthy traits that may be active in his intentions and actions or any praise worthy states that are deficient. He describes the actual case scenarios and asks assistance from Sheikh for diagnosis and treatment. He follows the recommendations of Sheikh and reports back. Adjustment may be made, treatment fined tuned and tailored accordingly. This process continues for a considerable period of time till a healthy spiritual state is reached, that is, achievement of nisbat-e-batini(a sustainable mutual relationship with Allah swt).
As every patient’s condition is different so is the treatment plan.
It is this individual attention and instruction which gives Tasawwuf a unique effectiveness in bringing about a permanent, durable and wholesome change for a complete Islamic life in its fullest sense.