مزار حكیم الامت رحمة اللہ علیہ
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Recitation vs supplication
A seeker requested permission to recite a famous litany of a pious sufi master as a regular wird.
The Shaykh replied, ‘The litany is superb. It can be recited if your daily schedule allows.
In addition, supplicate to Allah asking for the sincerity (ikhlas), truthfulness (sidiq) and humility (tawadhu) that the pious Shaykh (Allah have mercy on him) had in his heart that made these words of supplication so effective.’
Waridaat, page 7
Abdiyet
Imam Abdul Wahab al Sha’rani (Allah have mercy on him) quoted,
‘No level of servant hood (abdiyet) can be applied to an individual who does not consider all his good deeds to be ostentatious and all his states and conditions to be pretentious.’
Adurar al mandhood, (Hum say ‘ahd liyay giya) page 58
The curriculum of Tasawwuf
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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) recommended a curriculum for the seekers to develop a clear understanding of the path of Tasawwuf.
The text included are arranged in particular order. They start with the simple basic books of Hakim al Ummah and move to Imam Ghazali’s Arbaeen and then to more advanced text such as Mathnawi of Mawlana Rumi, Adaab al Uboodiyah of Imam Sharani and Akmal ush Sheyam explanation of Al Hikam of Shaikh Ibn e AtaAllah al Iskanderi (Allah have mercy on them).
In addition to clearing concepts, the reading of these texts motivates the seeker to be firm on the path and to progress further.
Senior Shuyuk of our path used to complete the reading and explanation of this curriculum in special sessions reserved only for the serious seekers.
Individual seekers must read these books diligently like textbooks. They should mark the outstanding passages and take notes for later review.
Silence and solitude
Our master Sheikh Shahab uddin Suharwardi (Allah have mercy on him) said,
‘It is mentioned that (spiritual) prosperity has ten components. Nine of them are in keeping silent and the tenth in remaining in solitude.’
Awarif al Ma’arif, page 619
عشاق مدينه
Muraqaba: Allah loves me
Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
Contemplate (make muraqaba) that I love Allah and Allah also loves me.
This muraqaba is extremely beneficial.
When an individual afflicted with extremes of worries and anxieties does this muraqaba, all of them vanish completely. This is because there is conviction that Allah loves me and therefore there must be some benefit for me in this affliction. In love, who will hurt the loved one?
Shariat wa Tariqat , page 278
محبت
Nisbet
Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
‘To achieve strong nisbet (an experiential mutually friendly relationship with Allah) and perfect unison (wusool) the (the specific sufi methods of) remembrance (dhikr), spiritual exercises (ashgal) and meditation techniques (muraqabat) are needed.
It is highly recommended to acquire them.
The minimum criteria for being given ijaza and functioning as a Shaykh is acquired by achieving a strong nisbet,
Shariat wa Tariqat, page 51
The sequence of events in sulook
Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
The sequence of events in the suook according to the people of this path are,
Firstly, there is development of determination (to traverse the path). At this time one should entrust one’s self to a perfect (kamil) Shaykh. In our era this is described as baiyah (or islahi ta’aluq).
Then the Shaykh e kamil will train the seeker either via general or comprehensive methods. This will create nisbet (experiential strong mutually friendly relationship with Allah) to an extent.
Alternatively, the Shaykh may initially bestow and transfer the nisbet and then proceed for training.
When the heart (qalb) is emptied from all the connections then the Shaykh may give khilafa (ijaza to instruct) to the seeker or wait till the down pouring of states and marifa. If they are destined then their knowledge and affects will descend on qalb (of the seeker). Their overwhelming is known as ascension (urooj ) and their peak is manifested as a indescribable effulgence (tajjali e bay kaif).
Then some are drowned in this forever while others recuperate. This recuperation is called descending (nuzool). The perfect viceregency (khilafat) and being a advanced level Shaykh is achieved at this level. ‘
Shariat wa Tariqat, page 51-2
Khatir
Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
‘Khatir is the thought that descends on the heart (qalb).
It has four categories. First is from Allah, the next from angel, another from the lower self (nafs) and the fourth from the Satan.
The first is known as khatir-e-Haq, the second as ilham, the third as hawajas and the fourth as wasawes.
Following is the way to distinguish them.
If the incoming thought is of virtuous nature and one can act against it, then it is a ilham. If one can not act against it then it is a katir-e-Haq.
If the incoming thought is of immoral nature and incites the blame worthy morals of the lower self, like lust, anger, etc. then it is from hawajes. If it lead to desires of sinful activities (in general) then it is from wasawes.
Shariat wa tariqat, page 355
ذكر
Tahajjud
A seeker inquired,
‘O Abu Saeed (Allah have mercy on him)! I spend the night in a sound state of physical health, I even have a desire to wake up at night for worship (tahajjud) and I also make arrangements for ablution but why is it that I can not get up?’
The Shaikh replied, ‘Your sinful activities hold you hostage (stopping you from getting up at this precious time to pray).’
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What sinful activities?
Shaikh Taiwiri (Allah have mercy on him) said, ‘Once I was deprived of benefiting from the tahajjud prayers for seven month as a result of a sinful activity.’
On being question about this sinful act, he replied,
‘I saw a person crying and I thought (actively and with conviction) that he is being pretentious (riya kar).’
Awarif al-Ma’arif, (Urdu) 567
أميد
The Loss
Qutub e ‘alam Shaikh Rasheed Ahmad Gangohi (Allah have mercy on him) said,
The reasons for loss of (spiritually) achieved benefit include, lack of vigilance in maintaining it, entrapment in sinful activities or being careless in (permissibility of) food consumed.
Therefore, search for cause (and rectify it).
If it is the third reason then be careful (about the permissibility of food).
If it is the second issue then repentance and abandonment of the transgression is required.
If it is the first reason then intimate supplications, expression of weakness and humility in the court of Supreme Benefactor and chastisement of one’s self (nafs) heedlessness (gaflah).
In short the treatment is excessive repentance and (acknowledgment of) remorse.
Makateeb e Rasheediyah, page 39 quoted via Ifadat e wasiyah 348-9