O Allah! Keep me steadfast on the following of Sunna, and save me from indulging in innovations (bida). (Please, accept my supplication) For the sanctity of the Prophet. Allah salutations and peace be upon him and his family.
Amin!
Imam Rabbani Mujadidid Alif Thani Shaikh Ahmed Sirhindi (Allah have mercy on him)
Imam Rabbani Shaikh Ahmed Sirhindi (Allah have mercy on him) wrote,
Tasawwuf is not intended to obtain things other than the faith of Ahl-as-Sunnah and (follow) the commands of the Shariah.
Tasawwuf is intended to make the faith of Ahl-as-sunnah secure, conscientious and firm, lest it should be undermined by things bringing doubt.
The faith which is strengthened through the intellect, through evidence and proofs cannot be so firm. Allah declares: “Listen, the hearts find peace only in the remembrance of Allah” 13:28
The second purpose of Tasawwuf is to facilitate worshiping, to bring about enthusiasm, and to do away with the indolence, the reluctance inherent in the nafs-i ammara.
It ought to be realized well that clinging to Tasawwuf is not intended to acquire the ability to see what others do not know, to inform others with the unknown, to perceive lights (nur), spirits, or to enjoy exhilarating dreams. All these are in vain, useless things. What is not in the everyday light, in the various colors, in the natural beauties, that should coax man to leave these and look for other things at the cost of suffering so many inconveniences? After all, both this light and those effulgence, both these beautiful shapes and those other things are all the creations of Allah and bear witnesses to His existence and to the fact that He is the Almighty.’
Maktubaat Imam Rabbani ra, volume 1, letter 266
Imam Rabbani Shaikh Ahmed Sirhindi (Allah have mercy on him) wrote,
‘No practice of any Sufi is an argument to decide that which is lawful or unlawful.
(If something is questionable reported about them) Instead of reproaching them we pass over their actions and leave them to the judgement of Allah.
This (determining of what is halal or haram) is a matter in which the opinion of Imam Abu Hanifa, Imam Abu Yousuf or Imam Muhammed should be considered authoritative rather than the practice of Abu Bakr Shibli or Abul Hasan Nuri (Allah have mercy on them all).’
Maktubaat Imam Rabbani ra, volume 1, letter 266
A seeker wrote,
Please, pray for my wife. She gives me to much trouble.
Hakim al Umma Maulana Ashraf Ali Thanvi ( Allah have mercy on him) replied,
‘Do not be distressed by the troubles from your wife. This is also a (form of) spiritual struggle. You receive reward on it (from Allah if you are patient, neither display anger nor act inappropriately). Let her annoy you more.’
Tarbiyet us Salik, volume 1, page 432
A spiritual aspirant wrote,
In the previous condition the attention towards Allah was increased and desire to commit sinful was very subdued. Moreover, a sort of spiritual serenity, calmness and attentiveness was present. However, the condition is not like this anymore. The desire to commit sinful activities becomes very strong sometimes. And the previous serenity is no more.
In this condition I feel miserable, please, pray for me to be steadfast on the right path.
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,
‘This is the time of subsequent struggle (against desires of nafs) (mujahida e thania) after the completion of the initial struggle (at the onset of this path). The accomplished seeker (wasil) who in unaware of this suspects returning (to previous heedless state) (rij’at). Sometimes he is so dejected that he gives up (the good deeds and abandons the struggle to resist sinful). In reality, this is an regular essential stage of completion of this path (sulook).
The explanation of this is that in the initial (part of this path) there is excessive enthusiasm and the natural desires are subdued. Towards the middle or the end (of this path) the enthusiasm wanes and the desires resurface. This is because the (sinful) desires are not eradicated (by spiritual struggle) they are only subdued. At this resurfacing spiritual struggle is again required. However, the hardship and effort in this (subsequent) struggle is to a lesser extent. لرسوخ التھذیب فی النفس۔ ., but determination, diligence, willpower and self control are required (to do so).
Based on the signs a sort of perfection is felt in (your) nisbet. Relying on Allah, I give you permission to take allegiance (from spiritual aspirants) (ijazet e bia’yet) and expect from Allah that it will be beneficial for the people. ‘
Tarbiyet us Salik, volume 1, page 467-8
Shaikh Abu Abd al Rehman al Sulami (Allah have mercy on him) said,
‘Indeed the best of people are those who see the best in others.’
The Stumbling of Those who Aspire, page 133
Please, browse through the previously published posts. There are more than two thousand. May Allah make them beneficial for all of us. Amin!
Muhtaj e dua
abd
A sincere seeker inquired,
‘During Hajj I met two brothers whose profiles are such:
Brother A spends 40 days in Jamat almost every year and is active in the work of Tabligh.
Brother B does not have Ijazat from his Shaykh but he has had reformatory relationship (islahi Ta’lluq) for 30+ years.
I was both shocked and worried when I heard words of backbiting (Gheebah) from both of them (in different instances).
Hazrat what can be the reason that even after being associated with a (reliable) Shaykh for 30+ years, or spending 40 days in Jamat each year the major sin of Gheebah is not eliminated? I am worried that I may be in the same situation as them in the future…’
Islahi email
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Medina al munawwarah
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
Hakim al Umma Mawlana Ashraf Ali Thanvi (Allah have mercy on him) said,
‘The seekers must understand it upfront that the spiritual struggle (mujahida) is always needed (to abstain from sinful). It is not that you do it for few days (in the beginning of the path). It is lifelong endeavor.
Understand it by an example. In sickness medicine and precautionary efforts are essential. After recovery precautionary methods are still needed. Moreover they are even more required in healthy state. This is because in sickness the body system is impaired, the sense of taste is changed and desire for different kinds of foods is itself diminished. In addition if the patient indulges in any food harmful he quickly feels their side effects. Whereas in healthy state the body systems are stronger and therefore the side effects of indulgence in harmful is not immediately felt. Also there is a desire to eat. Therefore, more care has to be taken in healthy state to prevent a relapse.
The physician have stated that relapse of an illness is more severe than the original illness.’
Khutbaat e Hakeemul Ummat ra, volume 23, page 274
Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah preserve & protect him) stresses the need for being consistent with the daily recitations (wird) as instructed. To do so effectively, he advises that one should have a practical daily schedule. The time and place for routine practices should be fixed. Both of these have spiritual benefit (barakah) of their own.
The failure do so results in missing the wird. This is unacceptable for a seeker.
It must be remembered that consistency in daily practices is the path to spiritual progress.
May Allah grant us the tawfeeq. Amin!
An individual inquired, ‘I’m being told that going out in the path of Allah (with Tablighi jamat) is sufficient for islah. There is no need for contacting a musleh (Shaikh). Is this correct?’
Another individual told that many years back he made bayiah to a Shaikh. At that time he was instructed to make daily dhikr which he is still doing. However, he never consulted the respected Shaykh for any islah related issue. Is dhikr sufficient for islah?
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As explained before islah and tazkiya are active processes. How can they be expected to occur passively?
Steps required for them are,
1. Intention,
2. Awareness of one’s deficiencies,
3. Consulting a spiritual physician,
4. Concurring with his diagnosis,
5. Meticulously following his instructions and then
6. Providing feedback on improvement of the condition
7. Being watchful for relapse
Accepted good actions, like going out in the path of Allah and remembering Allah (dhikr), provide illumination (nur). This illumination must reveal to us the real inner condition of ourselves. This should provide us the insight to correct our deficiencies : Islah. However, if this is not happening then we should be very much concerned and look for the reason behind it.
Shaykh Sayf ad-Dīn father of Shaykh ‛Abd al-Ḥaqq Muḥaddith Dihlawī (Allah have mercy on them) said,
‘The (polemic) wars which take place on academic issues (differed upon) are solely for the pacification of the self (nafs). They are futile. They result in mutual enmity and hostility. There must be an exchange of views with love and kindness on academic issues (differed upon) . This is because: ‘It is a matter of love. When there is no love, no work can be accomplished.’