Shariat and Tasawwuf

SHARIAT AND TASAWWUF
KHALIFATULLAH
A SINCERE Wali oI Allah is the Representative (KhaliIah) oI Allah Taàla on
earth. He is the rooh (soul) oI creation. All creation exists on his presence.
Everything supplicates Ior the grace emanating Irom his spiritual eIIulgence.
His heart and I brain are the repositories oI Divine Knowledge and Grace. Allah
Taàla has decreed him (the Wall) as His special servant and has grated him the
closest oI proximity. Allah Taàla has expanded his breast Ior the understanding
oI the meaning oI His Kalaam (The Quràan ShareeI).
Allah Taàla has granted him the Knowledge oI the Quràan and has revealed to him the inner
meanings and realities oI the verses so that he may guide mankind and cure its spiritual
maladies. He (the Wall) has been appointed by Allah Taàla to execute the obligation oI Amr
Bil Ma`rooI (Commanding virtue) and Nahu anil Munkar (prohibiting evil). He (the Wali)
cleanses the hearts Irom impurities and the intelligence Irom deception thus elevating people
onto Siraatul Mustaqeem. Such a person is the true KhaliIah oI Allah Taàla on earth.
He is the ultimate purpose Ior the creation oI the universe. He is the Iollower oI the example oI
Nabi (saws). He is the guard oI Tauheed. He is the basis Ior the salvation oI mankind. I
emphasise that you make incumbent upon you the association with such a person and beneIit
Irom his spiritual grace.
(Hadhrat Qutb Rabbaani, Shaikh Abdul Qadir 1ilaani R.A.)
ABOUT THE AUTHOR
ANCESTRY
Hadhrat Maseehul Ummat, Maulana Mohammed Maseehullah Khan, one oI the greatest
oI authorities in TasawwuI oI our times, hails Irom the renowned and distinguished
Sherwaani Iamily oI Pathans. Although the Sherwaani clan is Iamed as Pathan, it in reality
is Sayyid in its origin, Ior its ancestral progenitor was Sayyid Husain Ghauri R.A. who
migrated Irom Ghaur during the reign oI KhaliI Abdul Maalik Bin Marwaan (d. 65 A.H.)
and settled in the region neighbouring Koohe Sulaimaan.` Sayyid Husain Ghauri R.A.
settled among the Pathans and married the daughter oI Batan Bin Qais Abdur Rashid. She
bore him two sons, Lodi and Serwaani. The descendants oI Serwaani became known as
Sherwaani. It is then to this Iamily oI Sayyids that Hadhrat Maseehullah Khan Saheb
belongs.
Hadhrat Maseehullah Saheb was born in 1329 or 1330 A.H. at Barlah, District Aligarh,
India. Born a saint, he was Irom early childhood the repository oI piety and sterling
qualities. His virtue, excellence oI character, simplicity and dignity were acknowledged by
all who came into contact with him even during his childhood. A considerable part oI his
time during childhood was spent in Zikr and supererogatory acts oI Ibaadat. A Iavourite
occupation oI Hadhrat Maseehullah Saheb during his early youth was to sit in the
company oI the Saaliheen and Auliyaa.
In this regard the companionship oI Hadhrat Maulana Muhammad Ilyaas R.A., the
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KhaliIah oI Hadhrat Shaikhul Hind R.A. is noteworthy. It was this companionship during
childhood days which introduced Hakeemul Ummat Hadhrat Maulana AshraI Ali Thanvi
R.A. to Hadhrat Maseehullah Saheb. Sitting in the company oI Hadhrat Muhammad Ilyaas
R.A. the young Maseehullah, heard with eagerness the incidents, talks and advices oI
Hakeemul Ummat R.A. Studying the works oI Hadhrat Thanvi R.A. at the hands oI
Hadhrat Maulana Muhammad Ilyaas R.A. engendered in Hadhrat Maseehullah Saheb a
yearning, Iaith and love Ior Hadhrat Maulana AshraI Ali Thanvi R.A. An outstanding
Ieature oI Hadhrat Maseehullah`s character is the dominant qualities oI hayaa` (modesty)
and tenderness. Hadhrat Allamah MuIti A`zam Saeed Ahmad Lucknowi R.A., Ustaad oI
Hadhrat Maseehullah, who witnessed the liIe oI Hadhrat Maseehullah Irom early
childhood observed:
"From childhood he (Hadhrat Maseehullah Saheb has been the
repositorv of modestv, dignitv, respect, forbearance, ingenuitv,
intelligence and commendable attributes (ausaffe hameedah).
Hadhrat MuIti Saeed Ahmad Lucknowi (rahmatullah alayh) a great Faqeeh and
Muhaddith who had attained perIection in many branches oI learning, despite being the
Ustaad oI Hadhrat Maseehullah Saheb, turned towards him (Hadhrat Maseehullah) Ior
spiritual guidance aIter the demise oI Hakeeemul Ummat Hadhrat Maulana AshraI Ali
Thanvi R.A., who had bestowed even the mantle oI KhilaaIat (spiritual mentorship) upon
Hadhrat MuIti Saheb. This act oI Hadhrat Saeed Ahmad R.A. is ample testimony oI the
Iact that Hadhrat Maseehullah Saheb is a born saint who has attained spiritual perIection.
EDUCATION AND SPIRITUAL TRAINING
Hadhrat Maseehullah`s initial educational training commenced in his hometown. The
greater part oI the Islamic syllabus up to the stage oI Mishkaat ShareeI was acquired Irom
Hadhrat MuIti Saeed Ahmad. From Mishkaat ShareeI and Hidaayah onwards up to
completion oI the Aalim-Faadhil course was undertaken at the Iamous Islamic institute oI
learning, Darul Uloom, Deoband. He passed his student days in perIect solitude and was
totally engrossed in the acquisition oI Ilm`. At the same time he was a Mureed oI Hadhrat
Thanvi R.A. and as a result oI his elevated spiritual rank, he occupied a distinguished
position oI honour and respect among students and Ulama as well.
It was already noted that a spiritual link oI Iaith and love with Hadhrat Thanvi R.A. was
already established during his early childhood days. The Iirst time that Hadhrat
Maseehullah saw Hakeemul Ummat Hadhrat Maulana Thanvi R.A. was at Aligarh during
the year when he (Hadhrat Maseehullah) leIt Ior Deoband in pursuit oI his Islamic
education. The same year Hadhrat Maseehullah established his Islaahi` (spiritual
rectiIication) connection with Hadhrat Thanvi R.A. Since that time he has been in constant
communication with Hadhrat Thanvi R.A.
KHILAAFAT
The year when Hadhrat Maseehullah qualiIied in his Islamic studies at Darul Uloom,
Deoband, Hadhrat Thanvi R.A. conIerred upon him the spiritual Mantle oI KhilaaIat
authorising him to talqeene bai`t` (initiation oI Mureeds) and to conduct the spiritual
training oI Mureeds.
Among the various KhulaIaa oI Hakeemul Ummat R.A. Hadhrat Maseehullah Saheb
occupies a highly distinguished rank. Hadhrat Maseehullah was appointed as a KhaleeIah
at an early age, however, despite his relative youth. Hadhrat Thanvi R.A. listed him
among eleven oI his distinguished KhulaIaa (Spiritual Representatives). This list was later
published.
Hadhrat Thanvi R.A. had special reliance on the spiritual programmes and methods oI
spiritual training (islaah, ta`leem and tarbiyat) initiated by Hadhrat Maseehullah. As a
result oI this reliance, Hakeemul Ummat R.A. would reIer certain Mureeds to Hadhrat
Maseehullah Ior spiritual training.
As has been already observed that among all the KhulaIaa oI Hakeemul Ummat R.A.,
Hadhrat Maseehullah enjoys a distinguished rank oI prominence. This was attested to by
none other than Hakeemul Ummat himselI. Once, upon someone`s enquiry, Hadhrat
Thanvi R.A. said:
'ISAA AND MASEEH HAVE SURPASSED (THE OTHERS)
Isaa here is a reIerence to Hadhrat Maulana Muhammad Isaa R.A. also among the
distinguished KhulaIaa oI Hakimul Ummat R.A. and, Maseeh reIers to Hadhrat
Maseehullah Saheb. This statement made by Hakimul Ummat R.A. is in Iact the stamp oI
authority on the abundance oI spiritual grace, spiritual eIIulgence and spiritual beneIit to
the Ummah, which emanates Irom the person oI this great Waarithul Ambiyaa
(Representative oI the Prophets), Maseehul Ummat Hadhrat Maulana Maseehullah. This
observation oI Hakeemul Ummat R.A. is ample testiIication to this Iact since every word
oI praise and reproach was meticulously weighed in the court oI Hadhrat Hakimul Ummat
R.A. Hadhrat Hakimul Ummat R.A. Iurther testiIied to the spiritual training methods oI
Hadhrat Maseehullah by saying:
There is order and arrangement in his temperament, hence order and
arrangement in his instruction.`
SPIRITUAL INTUITION AND INSPIRATION (WAARIDAATE QALBIYYAH)
Hakimul Ummat R.A. advised Hadhrat Maseehullah:
Act according to what enters into vour heart repeatedlv.`
This instruction oI Hadhrat Hakimul Ummat R.A. adequately illustrates the purity oI heart
and the high standard oI spiritual intuition and inspiration oI Hadhrat Maseehullah. It is in
Iact a certiIicate oI qualiIication oI the deep esoteric knowledge and connection with the
spiritual realm oI Hadhrat Maseehullah. The attainment oI such a loIty pedestal oI spiritual
elevation is explained by Hakimul Ummat R.A. in his Iamous work, At-takash-shuI` in
which he says:
When the darkness of the nafs and the impurities of character are
eliminated bv means of constant Zikrullah and abundance of
spiritual exercise and abstinence and the heart and soul gain a
special and a distinguished relationship with Allah Taala then
certain spiritual mvsteries and esoteric knowledge enter the heart
intuitivelv and inspirationallv without the agencv of the senses or
other external material mediums.`
RU`YAA SAALIHAH OR TRUE DREAMS
In the Hadith it is stated that the Sahaabah asked Rasulullah (saws):
'O Rasulullah! What are mubash-shiraat?
Rasulullah (saws) replied:
'True dreams. And, this is the taIseer oI Allah Taàla`s statement: And,
Ior them there are bushraa` (glad-tidings) in this worldly liIe.
Hadhrat Maseehullah has been endowed with the capacity Ior receiving such mubash-
shiraat` (true dreams) mentioned in the Hadith. To this, Hadhrat Thanvi R.A. attested on
several occasions.
SOME NOTEWORTHY MUBASH-SHIRAAT` OF HADHRAT MASEEHULLAH
Hadhrat Maseehullah obtained permission to deliver Wa`z (lectures) Irom Qutbul Aalam
Hadhrat Gangohi R.A. via one such true dream. It was only aIter obtaining this permission
and instruction that Hadhrat Maseehullah commenced the giving oI lectures.
Hadhrat Khwaajah Muèenuddin Chisti R.A. specially directed Hadhrat Maseehullah in a
dream to the duty oI Dua. Khwaajah Saheb in this particular dream said:
'We transIer Dua to you. Whoever comes to you Ior Dua, make Dua on their behalI.
In this directive is the tidings oI Hadhrat Maseehullah being 'Mustajaabud Da`waat` (one
whose Dua is readily accepted by Allah Taàla).
1ALALABAD
Jalalabad is a Iairly large town in the Uttar Pradesh province oI India. In 1357 A.H., upon
the express instruction oI Hakimul Ummat Hadhrat Maulana AshraI Ali Thanvi R.A.,
Hadhrat Maseehullah came to Jalalabad. Since that time he has settled there permanently.
To this day Hadhrat Maseehullah lives in Jalalabad Irom where he carries out his Islamic
activities and duties. Recalling his despatch to Jalalabad. Hadhrat Maseehullah said:
'I happened to be present in the khanqah when Hadratwaala
(Hakeemul Ummat) said. A teacher is required there. You proceed
to Jalalabad. When I came here (to Jalalabad) there was one
Haafi: Saheb and two rooms. Haafi: Saheb taught in one room
and I in the other.`
The choice oI Hadhrat Maseehullah as the spiritual custodian oI Jalalabad was the
inspirational choice oI Hakeemul Ummat R.A. Within thirty years the two-roomed maktab
developed into a Iull-Iledged Islamic
Madressa with over six hundred students Irom all parts oI India, South AIrica, Mauritius,
Reunion, England, etc. Islamic education is imparted in the various branches oI Islamic
Knowledge, right Irom the elementary stages to the Aalim-Faadhil level.
The Madressa is operated purely on the basis oI Tawakkul` (Trust in Allah Taàla). No
appeal Ior Iunds are sent out nor has the Madressa any source oI Iixed income. It serves
the Cause oI Islam and Allah Taàla sees to its operation and existence. Since its
inception, the Iunctioning oI the Madressa has been under the direct care and supervision
oI Hadhrat Maseehullah. However, oI recent, Hadhrat Maseehullah is increasingly
according greater time to the aIIairs oI the khanqah`.
Hadhrat Maseehul Ummat is truly one oI those great saints and Ulama oI Islam oI which
there are Iew living today oI which the world is rapidly becoming empty. Once they
depart, no replacements are Iound. Each departure heralds the approach oI the Final Hour
in the words oI Rasulullah (saws) .
'Verily, Allah Taàla will not eliminate Knowledge by way oI extracting it (Irom the
hearts) oI servants. But, he will eliminate Knowledge by taking away the Ulama. And,
when there no longer remains an Aalim, people will take Ior their leaders the ignorant.
They (the ignorant ones) will be questioned, and they will issue verdicts. Thus they will be
astray and lead (others) astray.
THE HOLY CHISTIYYA, MASEEHIYYAH, ASHRAFIYYAH, IMDAADIYYAH
SPIRITUAL TREE
Hadhrat Maseehul Ummat Maulana Mohammed Maseehullah Khan belongs to the
auspicious chain oI Auliyaa, which is linked to Rasulullah (saws) Every name in this holy
tree` is a Star oI immaculate piety and spiritual excellence in the Iirmament oI Ma`riIat
and TasawwuI. The TasawwuI oI the members oI this great Spiritual Order is deeply
rooted in the Quraan and the Sunnah oI Rasulullah (saws).
Hadhrat Mohammed Maseehullah Khan (died 1413 A.H.)
KhaliIah oI
Hadhrat Maulana AshraI Ali Thanvi (died 1362 A.H.)
Hajee Imdaadullah Makki (died 1317 A.H.)
Hadhrat Noor Muhammad (died 1259 A.H.)
Hadjee Abdur Raheem (died 1246 A.H.)
Shah Abdul Baari (died 1226 A.H.)
Shah Abdul Haadi (died 1190 A.H.)
Shah Adhdud-din (died 1172 A.H.)
Shah Muhammad
Shah Muhib-Bullah (died 1058 A.H.)
Shah Bu Sa-eed (died 1040 A.H.)
Shah Nizaamuddin Balkhi (died 1005 A.H.)
Shah Jalaaluddin (died 989A.H.)
Shah Abdul Quddus (died 924 A.H.) or is it 944AH |MC|
Shaikh Muhammad (died 989A.H.)
Shaikh Ahmad AariI (died 882 A.H.)
Shaikh Ahmad Abdul Haq (died 837A.H.)
Shah Jalaaluddin (died 765 A.H.)
Shaikh Shamsuddin (died 716 A.H.)
Shaikh Alaauddin (died 690 A.H.) or is it 590AH |MC|
Shaikh Fareeduddin Shakar Ganj (died 669 A.H.)
Khwaajah Qutbuddin Maqtool (died 633 A.H.) or is it Qutbud Deen Bakhtiyar |MC|
Shah Mu-inuddin Habeeb (died 632 A.H.) or is it Mu-eenud Deen Chishti 627 AH |MC|
Khwaajah Uthmaan (died 597A.H.)
Shah ShareeI Zindani (died 584 A.H.)
Khwaajah Maudoon Chisti (died 577A.H.) or is it 527AH |MC|
Shah Bu YusuI (died 559A.H.) or is it 459 AH |MC|
Shah Abu Muhammad (died 411 A.H.)
Shah Ahmad Abdaal Chishti (died 355 A.H.)
Shaikh Abu Ishaaq Shaami (died 329A.H.)
Khwaajah Mumtaaz Alawi (died 299A.H.) or is it Khawaaja Mumshad |MC|
Shah Abu Habeerah Basri (died 275 A.H.) or is it 279 AH |MC|
Shah HuzaiIah Mur-ashi (died 252 A.H.) or is it 152 AH |MC|
Shaikh Ibraahim Adham (died 266 A.H.) or is it 266 AH |MC|
Shah Fuzil Ibn Iyaaz (died 187A.H.)
Khwaajah Abdul Waahid Bin Zaid (died 176 A.H.)
Imaam Hasan Basri (died 110 A.H.)
AMMERUL MU`MINEEN SAYYIDINA HADHRAT ALI (radhiyallahu anhu) (died 40
A.H.)
MUHAMMAD RASULULLAH (saws) (died 10 A.H.) or is it 11AH |MC|
INTRODUCTION (by the Author)
The greater part oI the subject matter oI this book has been extracted Irom the various
works oI Hadhrat Hakimul Ummat Mujaddid-e-Millat, Jaamiush Shariah Wat-Tareeqah,
my Murshid, Hadhrat Thaanvi (rahmatullah alayh) . Among his works Irom which I have
extracted this material, are At-takash-shuI, Bawaadirun Nawaadir, Aadaabush Shaikh Wal
Mureed, Tableegh-e-Deen, Shariat Wa Tareeqat, etc. Part oI what appears in this book, I
have heard personally Irom Hadhrat Hakimul Ummat while sitting in his company.
All this is in reality the Iaidh and barkat oI Hadhrat Thaanvi (rahmatullah alayh). This is
aptly conveyed by the Iollowing statements oI Hadhrat Maulana Sayyid Sulaimaan Nadvi
(Rahmatulah Alayh):
Bv virtue of his (Hadhrat Thaanvis) taleem (teaching), tarbivat (spiritual training),
writings, lectures and preaching, true aqaa-id (beliefs) were disseminated, correct masaa-
il (laws) were propagated, programmes for Deeni Taleem were initiated, customs and
innovations were eradicated, the Sunnah of Nabi (saws) was revived, the negligent were
aroused, the sleeping ones awoke, those who had forgotten, remembered, those without
relationships were foined to Allah Taala, hearts kindled with the love for Rasulullah
(saws), and hearts lit up with the remembrance of Allah Taala. That branch of knowledge
(Tasawwuf) which had become emptv, once again became adorned with the treasures of
Hadhrat Shibli, Junaid, Bustaami, Jilaani, Suharwardi and Sarhindi (rahmatullah
Alavhim).`
This attribute and rank oI reIormation (tajdeed) in this century has been bestowed by Allah
Taàla speciIically on the Mujaddid oI the time, viz., Hadhrat Maulana AshraI Ali Thaanvi
(rahmatullah Alayh). May Allah Taàla perpetually shower His limitless treasures and
mercies on his noble Rooh, and may Allah Taàla always grant him His ranks oI
Proximity. Ameen thumma aameen.
TASAWWUF THE NATURE OF
TASAWWUF
The department oI the Shariat relating to a`male batini (esoteric acts or states oI the heart)
is called TasawwuI and Suluk; and, the department oI the Shariat relating to a`male zahiri
(exoteric acts or physical acts) is called Fiqh. The subject matter dealt with by TasawwuI
is tahtheebe akhlaq or the adornment oI character while the motive oI this branch oI the
Shariat is the attainment oI Divine Pleasure. The method oI acquisition oI this Divine
Pleasure is total obedience to the commands oI the Shariat.
TasawwuI in Iact is the rooh (soul) and state oI perIection oI the Deen. Its Iunction is to
puriIy the batin (the heart) oI man Irom the lowly bestial attributes oI lust, calamities oI
the tongue, anger, malice, jealousy, love oI the world, love Ior Iame, niggardliness, greed,
ostentation, vanity, deception, etc. At the same time it (TasawwuI) aims at the adornment
oI the heart with the loIty attributes oI repentance, perseverance, grateIulness, Iear oI
Allah, hope, abstention, tauheed, trust, love sincerity, truth, meditation, reckoning,
contemplation, etc. In this way, attention towards Allah Taàla is inculcated in man. This
is in Iact the purpose oI liIe. TasawwuI or Tareeqat is thereIore not at all negatory oI the
Deen and Shariat. On the contrary it is incumbent Ior every Muslim to become a SuIi (one
who Iollows the path oI TasawwuI). Minus TasawwuI, a Muslim cannot truly be described
as a perIect Muslim
THE NEED FOR TASAWWUF
Now that it is clear that TasawwuI is not contrary to the Deen, but is in Iact a branch oI the
Shariat, its need is evident. Hadhrat Hakeemul Ummat (rahmatullah alayh) states in the
introduction oI Haqeeqatut Tareeqat :
'After rectification of beliefs and external acts it is fardh (compulsorv) upon everv Muslim
to rectifv his esoteric acts. Numerous Quraanic aavat and innumerable ahadith
narrations explicitlv indicate the fardhiat (compulsion) of this. However, most people of
superficial understanding are neglectful of these because of their subservience to lowlv
desires. Who is not aware that the Quraan and the Ahadith are explicit regarding the
significance of :uhd, qanaat, tawadhu, ikhlas, sabr, shukr, hubbe ilahi, ridhabil qadha,
tawakkul, tasleem, etc., while at the same time thev emphasise the acquisition of these
noble attributes? And, who is not aware that the Quraan and Ahadith condemn the
opposites of these noble qualities, vi:., hubbe dunva, hirs, takabbur, riva, shahwat,
ghadab, hasad, etc., and has warned against them? What doubt is there in the fact that the
noble qualities have been commanded and the bestial traits have been prohibited? This is
the actual meaning of reforming the esoteric acts. This is the primarv purpose of Tareeqat.
It being fardh is undoubtedlv an established fact.`
In Tareequl Qalandar, he says:
All the authentic principles of Tasawwuf are to be found in the Quraan and Ahadith. The
notion that Tasawwuf is not in the Quraan is erroneous. Errant sufis as well as the
superficial Ulama (Ulama-e-Khushq) entertain this notion. Both groups have
misunderstood the Quraan and Ahadith. The Ulama-e-Khushq claim that Tasawwuf is
baseless since thev believe that the Quraan and Hadith are devoid of it while the errant
and transgressing (ghali) sufis assert that in the Quraan and Hadith are onlv the exoteric
(:ahiri) laws. Tasawwuf thev sav, is the knowledge of the batin (esotericism). According to
them Na uthu billah there is no need for the Quraan and the Hadith. In short, both
groups consider the Quraan and Hadith to be devoid of Tasawwuf. Thus in conformitv
with their opinion, one group has shunned Tasawwuf and the other group has shunned the
Quraan and Hadith.`
TASAWWUF AND THE QURÀAN
Both external (zahiri) and internal (batini) acts and duties are commanded in the Quràan.
Thus the Quràan while commanding Salaat and Zakaat:
O People of Imaan' Establish Salaat and give Zakaat ',
also commands shukr (grateIulness):
'And be grateIul unto Allah.
At one place is to be Iound:
'Fasting has been decreed upon you. and
'Upon mankind is the Hajj oI the Bait Ior Allah.,
while at another place is to be Iound:
'He (Allah) loves them (Mu`mineen) and they love Him.,
and:
'Those who have adopted Imaan are most ardent in the love oI Allah.
Similarly, along with:
'When they stand Ior Salaat, they stand halI-heartedly,
is to be Iound:
'They show people (i.e. they perIorm Salaat in riya).
The Quràan, like it reprimands and condemns the deIaulter oI Salaat and Zakaat, also
states the evil oI pride and vanity (takabbur and ujub).
The Same applies to the Ahadith. Like the chapters oI Salaat, Saum, Ba`y (trade and
commerce), Nikah (marriage), Talaaq (divorce) are to be Iound, so too do the chapters oI
riya takabbur, etc, exist. No Muslim can reIute the Iact that like the a`male zahirah are
Divine Commands so too are the a`male batinah.(Establish Salaat and pay Zakaat)are
positive commands just as (Adopt sabr and shukr)are positive commands. Like the aayat:
'Fasting has been decreed upon you, establishes the Sharì nature oI Fasting, the aayat:
'Those who have Imaan are the most ardent in the love oI Allah, establishes the Sharì
nature oI Love Ior Allah. On closer examination and reIlection it will be realized that all
the a`male zahirah are designed Ior the reIormation oI the a`male batinah. The puriIication
oI the batin (the heart and soul oI man) is the aim and the basis oI najat (salvation in the
Akhirat) while the despoiling oI the batin is the cause oI destruction.
Allah Taàla declares:
'Verily, he who has puriIied the naIs has attained victory, and he who has despoiled it has
lost.
'That Day (oI Qiyamat) neither wealth nor sons will beneIit (anyone), but that person who
comes to Allah with a reIormed heart.
The Iirst aayat asserts victory as being the consequence oI the puriIication oI the batin
while the second aayat negates the utility oI wealth and sons in the absence oI a reIormed
heart. wealth and sons in the absence oI a reIormed heart. Imaan and Aqa-id (Articles oI
Faith) on which pivots the acceptance oI all a`mal (actions), are conditions oI the heart
(i.e. the batin). It is maniIest that a`mal are designed Ior the perIection oI Imaan. It is
thereIore clear that the original purpose is the reIormation (islah) oI the heart by virtue oI
which man is ushered into the Divine Court oI Acceptance and attains the loIty spiritual
ranks. This is precisely what is known technically as TasawwuI.
STATEMENTS OF THE SUFIYA
In this regard Bayazid Bistami (rahmatullah alayh) says:
'Do not be deceived iI you see a perIormer oI supernatural Iears Ilying in the air. Measure
him on the Standard oI the Shariat how he adheres to the limits oI the Commands oI the
Shariat.
Hadhrat Junaid (rahmatullah alayh) says:
'All avenues besides the strict Iollowing oI Rasulullah (saws) are closed to mankind.
Hadhrat Nuri (rahmatullah alayh) says:
'Do not venture near to one who lays claim to a condition which brings about
transgression oI the limits oI the Shariat.
Hadhrat Khwajah Naseeruddin Chiraghe Dehlawi (rahmatullah alayh) says:
'Obedience to Rasulullah (saws) is imperative. Such obedience is essential in word, act
and intention because Love Ior Allah Taàla is not possible without obedience to Hadhrat
Muhammad MustaIa (saws).
Khwajah Mueenuddin Chishti (rahmatullah alayh) says:
'He who adheres to the Shariat, executing its commands and reIrains Irom transgression,
progresses in spiritual rank, i.e. all progress is dependant on adherence to the Shariat.
Hadhrat Hakimul Ummat (rahmatullah alayh) says in Ta`limuddin:
'Whoever acquires the wealth oI Wusul (Attainment, having attained the Love oI Allah)
has acquired it by virtue oI Iollowing the Sunnat.
THE TECHNICAL TERMS OF SHARTAT AND TAREEQAT
The Iountain oI all Islamic teaching is the Quràan and the Sunnat. The inception oI this
teaching was in the Majlis (gathering) oI Nabi (saws). It was the initial stage oI Islam
which was present in its headquarters. It had a conIined number oI adherents, hence all
branches oI Islamic instruction TaIseer, Hadith, Fiqh and TasawwuI were imparted at
one venue, the Madressah oI Nabi (saws). Separate departments did not exist. However, in
this Madrasah oI Nabi (saws) there was a permanent group oI lovers oI Allah and devotees
oI Rasulullah (saws) who were at all times engaged in the puriIication oI the naIs, and the
reIormation oI the batin by means oI practical education. This group is called Ashab-e-
SuIIah.
Later when Islam acquired an universal status, the Ulama oI the Deen Iormulated the
teachings oI Islam into separate departments. Those who rendered service to the
Knowledge oI Hadith are called the Muhadditheen; those who undertook the responsibility
oI TaIseer are called the MuIassireen; those who specialized in Fiqh are called the Fuqaha
while those who took custody oI the department oI Islah Batin (puriIication oI the naIs)
became known as the Masha-ikh SuIiya. Hence, not a single one among the great
authorities oI Iormer times ever divorced the Shariat Irom Tareeqat. On the contrary they
also held Tareeqat in subservience to the Shariat.
SHARIAT, TAREEQAT, HAQEEQAT
AND MA`RIFAT
The whole combination oI the teachings imposed by Islam is known as the Shariat. Both
sets oI acts, viz., A`male Zahiri and A`male Batini, are included. In the terminology oI the
Mutaqaddimeen (the early authorities oI the Shariat) the term Fiqh was synonymous with
the word Shariat. Thus Imam A`zam Abu HaniIah (rahmatullah alayh) deIined Fiqh as
Iollows:
'The recognition oI that which is beneIicial and harmIul to the naIs.
Later, in the terminology oI the Muta-akh-khireen (the later authorities oI the Shariat) the
word Fiqh was used Ior that branch oI Islam which related to A`male Zahiri while the
branch which dealt with A`male Batini became known as TasawwuI. The ways or
methods oI acquiring the A`male Batini are called Tareeqat.
The reIormation oI the A`male Batin brings about spiritual lustre and glitter oI the heart to
which is revealed, in consequence, certain realities (haqa-iq-e-kauniyah) pertaining to
tangible and intangible occurrences especially virtue and vice; as well as certain realities
(Haqa-iq-e-Ilahiyyah) pertaining to Divine Attributes and Acts especially related to aIIairs
between Allah and servants. These revelations (makshuIat) are known as Haqeeqat. The
process oI these revelations (i.e. inkishaI) is called Ma`riIat while the Saint oI InkishaI is
known as a Muhaqqiq and AriI.
All the aIorementioned relates to the Shariat. The notion that the Shariat and Tareeqat are
entities apart this notion has gained prominence in the public is totally Ialse and
baseless. Now that the nature and reality oI TasawwuI and Sulook have become clear, it
will be understood that:
Kashf (inspiration and revelation) and karamat (miracles) are not necessary.
It does not promise success in the worldly affairs.
It does not assert that one`s work will be achieved by means of ta`weez and
potions; nor does it claim that one will be successful in court cases by means of
duaa.
It does not promise increase in one`s earnings nor does it promise one cure from
physical ailments.
It does not foretell future events.
It does not contend that the disciple`s (mureed) reformation will be achieved by
the spiritual focussing of the Shaikh. Extra-normal operation is not necessary to
Tasawwuf.
It does not contend that the one who trods this Path will not be afflicted by even
the thought of sin nor does it claim that the mureed will automatically (without
effort) engage in Ibadat.
It does not promise total self-annihilation so that one is not aware even of one`s
presence.
It does not promise the experiencing of states of ecstasy and spiritual effulgence
in Thikr and Shaghl (spiritual exercise) nor does it claim that one will see
beautiful dreams and wonderful visions.
All these are not the aims oI TasawwuI. The purpose is the Pleasure oI Allah Taàla. This
then, should be kept in sight.
BAY`T
Bay`t is a mutual pledge relating to the striving, arranging, executing and adhering to the
laws oI A`male Zahiri and A`male Batini. This pledge is called Bay`t-e-Tareeqat which
has been in vogue by authoritative transmission Irom generation to generation Irom the
earliest time oI Islam.
Rasulullah (saws) had enacted bay`t oI the Sahaabah not only on Jihad, but on Islam and
the adherence oI the Ahkam (Laws in general) as well on practical deeds (A`mal). This is
established by numerous Ahadith. The Iollowing hadith is one such Hadith:
'AuI Ibn Maalik Ash-ja-ee (radhiyallahu anhu) said: We were with Nabi (saws), seven,
eight or nine (oI us), when he said:
Will you not make bay`t (pledge) to the Rasul oI Allah ?`
We stretched our hands and enquired: On what shall we make bay`t to you, O Rasul oI
Allah? He said:
That you make the Ibaadat oI Allah; that you associate nothing with Him; that you
perIorm the Iive Salaat; that you hear and obey. (Muslim, Abu Dawood, Nisai)
On this occasion the bay`t which Rasulullah (saws) took Irom the Sahaabah was neither
Bay`t Imaani (Pledge oI Imaan) nor Bay`t Jihaadi (Pledge to wage Jihad). This Hadith is
categoric prooI Ior the validity oI the system oI bay`t in vogue by the Masha-ikh oI
TasawwuI. Like there are Iour Math-habs (Schools oI Thought) in Fiqh, viz. HanaIi, ShaIi,
Maaliki and Hambali, so too are there Iour schools oI thought in TasawwuI, viz.,
Chishtiyya, Qaderiyyah, Naqshabandiyyah and Suharwardiyyah. Like the HanaIi Way is
dominant in this area (India and Pakistan), the Chistiyyah Way too is dominant here. Our
akabir (authorities in TasawwuI) enter into (bay`t) in all the Iour Schools oI Thought
(Silsilah) so that respect Ior the Iour Silsilah is maintained although Chishtiyyat is
dominant .
The Iounder oI the Chishtiyyah Silsilah is Hadhrat Khwajah Mueenuddin Chishti Ajmeri
(rahmatullah alayh); Iounder oI the Qaderiyyah Order is Hadhrat Shaikh Abdul Qadir
Jilani (rahmatullah alayh); Iounder oI the Naqshabandiyyah Order is Hadhrat Shaikh
Bahauddin Naqshabuddin (rahmatullah alayh); and the Iounder oI the Suharwardiyyah
Silsilah is Hadhrat Shaikh Shahabuddin Suharwardiyyah (rahmatullah alayh).
THE MODE OF BAY`T
The bay`t is enacted by the Shaikh taking into his right hand the right hand oI the mureed
(disciple). II the group contracting the bay`t is large, the Shaikh uses a length oI cloth onto
which each member oI the group holds with his right hand. Ladies who contract the bay`t
do so Irom behind a screen. A mahram oI the lady should also be present at the bay`t
ceremony. Hadhrat Aishah (radhiyallahu anha) said:
'Rasulullah (saws) never touched the palm oI a woman, but he would make the (pledge-
bay`t) upon her. Upon having made the bay`t he would say. Go! VeriIy, I have already
made bay`t with you.` (Bukhari, Muslim, Abu-Dawood)
It is Ior this reason that in entering ladies into the bay`t, the Masha-ikh do so verbally or
by means oI a cloth which is spread Irom the Shaikh to the lady behind the screen. This is
the method oI bay`t when in the presence oI the Shaikh. Those who are not able to present
themselves personally to the Shaikh could contract the bay`t by means oI a letter or
through the agency oI a responsible and trustworthy person. This Iorm oI bay`t is called
bay`t-e-Uthmani. Rasulullah (saws) on the occasion oI bay`t-e-Ridhwan made the bay`t oI
Hadhrat Uthmaan in his (Uthmaan`s) absence. On this occasion, Rasulullah (saws) placed
his right hand on his leIt hand and announced that he has made bay`t oI Uthmaan. (The
bay`t in absence oI the mureed is thereIore termed bay`t-e-Uthmaani,)
TA`LEEM (INSTRUCTION) AT THE TIME OF BAY`T
Certain instructions are given to the mureed at the time oI bay`t.
1. Firstly, is the qadha (IulIilment) oI Salaat and Fasts which were omitted. The qadha
should be executed by perIorming along with each daily Salaat a Qadha Salaat oI the same
time, e.g. along with the Ada Maghrib Salaat, a Qadha Maghrib Salaat should be made.
During Isha, the Witr omitted should also be made. In making the qadha only the Fardh
and Witr are made. It is however preIerable to perIorm a number oI qadha Salaat
collectively at one time or in a single day, e.g. the Qadha Salaat oI several times or oI
several days. In this way quicker discharge oI the obligation takes place.
2. Discharging any monetary obligations oI others iI one is liable Ior such obligations.
Such discharge is either by making the due payment or by obtaining the pardon oI the one
whose right is involved.
3. Fully guarding the eyes, ears and the tongue; total abstention Irom haraam and
mushtabah (doubtIul) wealth; appearance, dress to be in conIormity with the Sunnat; total
abstention Irom innovation and un-Islamic customs and practices on occasions oI
happiness and sorrow; to reIrain Irom unlawIul methods in all aIIairs; to constantly bear in
mind not to harm anyone by means oI one`s hand or tongue; not to hurt anyone; reIraining
Irom association; meeting according to need; and abstaining Irom unnecessary
conversation.
4. Constantly maintaining the thikr oI Kalimah Tayyibah, i.e. while walking, sitting,
reclining and laying down. The way to do this is to continuously engage in reciting:
` '
'
'
' -
AIter reciting it a Iew times,
-
- - , . ' -
'
_ ' - -
' ' _ = '
'
should be added.
5. AIter every Salaat recite Ayatul Kursi Iollowed by Tasbeeh Fatimi. i.e. 33 times - - =
'
- ; 33 times '
'
- - ; and thirty Iour times -
'
. II time aIIords then recite aIter Zuhr,

Maghrib and Isha one Tasbeeh (100 times) the third Kalimah.
6. AIter Isha Salaat, at the time oI going to bed engage in muhasabah (selI-reckoning) and
muraqabah-e-maut (contemplating death).
MUHASABAH
Muhasabah means to take stock or reckoning. Here it means to take stock oI one`s own
deeds and activities. One should reIlect over the entire day`s acts and deeds. Upon
recalling a noble act or an act oI Ibaadat, express one`s grateIulness (shukr) unto Allah
Taàla and request Ior greater tauIeeq (ability and inclination) to enhance virtue. Upon
recalling one`s evil or wrong doing, become regretIul. This is the daily muhasabah
incumbent upon the mureed.
MURAQABA-E-MAUT
This means to contemplate.to think about the oncoming event oI maut (death). ReIlect
about the pangs oI death, the questioning in the grave, the Plain oI Resurrection, the
Reckoning in Qiyamat; the presence in the Court oI Allah; crossing the Sirat, etc. All this
has to be contemplated and a pledge is to be made that one will in Iuture not venture near
to sin. One tasbeeh (100 times) IstighIaar is then to be recited. The IstighIaar is:
- - =
' -
- - =
' -
' '
, '
- -
' '
` '
'
'
' '
' '
, ,
'
, - '
'
7. Consider yourselI to be the most inIerior, so much so, that iI you observe with your own
eyes another indulging in the worst oI vices then too you shall not despise him/her, nor
shall you consider yourselI nobler than him/her. On the contrary one should Iear and bear
in mind that it is very possible that the perpetrator oI the vice may resort to sincere taubah
and become a person oI high piety while the one who had despised the sinner become
ensnared (Allah Iorbid!) in the meshes oI the naIs and shaitaan and be diverted Irom
Ibaadat and obedience. One has no certainty regarding one`s end. One, thereIore, has no
basis Ior regarding another with contempt.
N.B. This instruction, No. 7, is the first step in Suluk. Without taking this step, the
Path of Tasawwuf remains closed.
THE NATURE OF BAY`T
The meaning oI bay`t ( - , _ : to sell) is inherent in bay`t ( - , - ). Bay`t thus implies that the
mureed 'sells himselI to the Shaikh. In other words he has sold himselI to the Shaikh in
preparation oI ahkam-e-zahirah and ahkam-e-batinah (i.e. to learn to give practical
expression to the Law oI Allah Taàla). The nature oI this 'sale envisages that the
searcher aIter the truth (talib) should repose implicit trust and Iaith in his Shaikh. He
should understand and accept that the advices and prescriptions, admonitions and
prohibitions oI the Shaikh are all designed and motivated Ior his (the mureed`s) spiritual
well-being. The talib shall not interIere with or impede the diagnosis and prescriptions oI
the Shaikh. He should have implicit Iaith to such an extent that he should believe that in
all the world there is none in his knowledge who can beneIit him more than his Shaikh. In
the terminology oI TasawwuI this conception oI implicit Iaith in the Shaikh is known as
wahdat-e-matlab (unity oI purpose). Minus this conception, the ceremony oI bay`t is
meaningless and oI no beneIit because congeniality (munasabat) with the Shaikh is an
essential condition Ior islaah (reIormation) oI the naIs.
The sign oI the existence oI congeniality (munasabat) between the Mureed and his Shaikh
is that the heart oI the mureed does not object to the respect, statements and acts oI the
Shaikh. Should any objection arise in the heart regarding the Shaikh, the mureed should
grieve and Ieel depressed.
The external Iorm oI bay`t is beneIicial to the general public since it induces reverence
and respect in them Ior the Shaikh. As a result, they readily accept the Shaikh`s statements
and are constrained to act accordingly. However, Ior the elite (khawas), i.e. the Ulama,
bay`t proves beneIicial aIter a period has been spent in association with the Shaikh. By
virtue oI bay`t a bond oI sincerity (khulus) is generated between the mureed and the
Shaikh. The Shaikh considers the mureed to belong to him and the mureed considers the
Shaikh to belong to him. There does not remain any suspense between them.
THE NEED FOR A SHAIKH
It has always been in the Divine Scheme oI things that perIection cannot be attained
without an ustad (expert instructor). Thus when one is endowed with the guidance to enter
into the Road oI Tareeqat, one should search Ior an Ustad oI Tareeqat so that one may
reach the true goal through the medium oI his graceIul instruction and auspicious
companionship.
'O my heart! iI you desire to undertake this sojourn hold on to the garment oI the guide.
Whoever trod the Path oI Love without Companion his liIe passed by without attaining
love.
Hadhrat Hakimul Ummat Rahmatullah thereIore says:
'What! Has anyone attained perIection by only books? it is simple to understand that one
cannot become a carpenter without sitting in the company oI a carpenter; one cannot
become a tailor without the companionship oI a tailor; one cannot become a calligraphist
without the company oI a calligrapher. In short, one cannot attain perIection or become an
expert without the companionship oI an expert.
The companionship oI a pious man will induce piety in you. Similarly, the companionship
oI an evil man will induce evil in you. He who searches Ior association with Allah Taàla,
has to acquire the association oI the Auliya-e-Kiram. A short while spent in the
companionship oI Auliyaa is nobler and superior to a century oI unostentatious obedience.
Companionship with the pious Ior even a moment is superior to a century oI zuhd
(abstention) and taàt (obedience).
A LETTER AND ITS REPLY
The Iollowing letter and reply given by Hadhrat Hakimul Ummat (rahmatullah alayh)
demonstrates the need Ior a Shaikh.
The letter:
'I am presently in Daurah-e-Hadith (the Iinal year in the Alim Fadhil course). For quite a
while I had intended to write, but a certain aspect prevented me Irom doing so. I am a
voracious reader and lover oI your writings and have been engaged in reading your books
since my childhood days. By the grace oI Allah I have beneIited much.
I have learnt one particular thing Irom your writings, viz. the commands oI the Shariat are
all voluntary (ikhtiyariyyah). Since the commands are ikhtiyariyyah (volitional) it Iollows
that the commands to abstain are likewise volitional. Thus the remedy Ior ail spiritual
ailments is to reIrain (volitionally). I have always adopted this method Ior myselI. The
question now is this: Now that this principle has been learnt Irom the Masha-ikh oI
Tareeqat does the need still remain to reIer to the Masha-ikh and obtain remedies Irom
them? I do not understand this.
I have ruminated Ior quite a while regarding this matter. I trust that you will advise me so
that I may practice accordingly. AIter realizing this general principle, what is the need Ior
obtaining the diagnosis and prescription oI a Shaikh? I hope that iI I have erred, I will be
inIormed.
The reply:
'The commands and the prohibitions are all volitional. However, errors do happen in this
regard. At times what has already been acquired (hasil) is considered as not having been
attained yet (ghair-hasil), and sometimes vice versa. For example, a person intend to attain
khushu` (concentration based on humility) in Salaat, and in reality he then attains khushu`.
But, while having attained khushu` he is simultaneously aIIlicted by an abundance oI stray
thoughts (wasawis). This person then regards the accident oI such wasawis as
contradictory and negatory oI khushu`. He thus considers that he has not attained khushu`.
In the initial stages oI Ibadat, wasawis are non-volitional (ghair-ikhtiyari) coming oI
their own accord however, later the musallee is diverted towards volitional (ikhtiyari)
wasawis and he is deceived into believing that such wasawis are yet oI the non volitional
kind oI the initial stages. He thus considers himselI to have khushu` while in actual Iact
khushu has been eliminated .
At times he considers what is not Iirm (ghair rasikh) to be Iirm (rasikh). For example, in a
Iew light mishaps he considers himselI to have attained the state oI radha bil qadha
(satisIied with what has been divinely decreed). His contentment in the Iace oI some slight
misIortunes leads him to believe that he has attained advanced capability in Iirmness and
steadIastness. But, iI some great calamity overtakes him and he Iails to be contented then
too he labours under the deception that he has attained the desired degree and goal oI
rusukh (Iirmness).
The consequence oI regarding the attained (hasil) as unattained (ghair hasil) is Irustration
and depression which in turn induce one to become careless and neglectIul. Thus, the
attained becomes truly eliminated. The harm oI the opposite condition (i.e. considering the
unattained as attained ghair-hasil as hasil) is deprivation. Since one labours under the
Ialse notion that one has already achieved the goal, one does not make any eIIort in this
direction.
The same danger lurks in considering ghair-rasikh (inIirmity) as rasikh (Iirm), viz., one
remains careless, not making any eIIort or arrangement to attain the desired goal oI
Iirmness and steadIastness. Sometimes one commits the error oI believing that the state oI
rusukh has not been attained despite it having been attained. For example, one combated
unlawIul lust during a time when the eIIect oI ones thikr was dominant. As a result, the
condition oI unlawIul lust remained suppressed so much so that one`s attention was totally
diverted Irom it. Later when the eIIect oI the thikr decreases and the natural propensities
assert themselves even iI in slight degree one is misled to believe that one`s mujahadah
(striving against the naIs) ha; gone wasted, hence the return oI the evil propensities. The
consequence oI this Ieeling is that one loses hope and is overtaken by stagnation and
retrogression.
The above are merely some examples oI errors and the resultant harm. A qualiIied Shaikh
(oI Tareeqat) by virtue oI his insight and experience discerns the reality and iI one is
connected to such a Shaikh, he inIorms one oI the errors and pitIalls. The mureed is thus
saved Irom these dangers. Assuming that the Saalik (one who trods the Path oI TasawwuI)
because oI intelligence and correct understanding discerns the pitIalls, then too, he will not
attain tranquillity and peace oI mind because oI inexperience. He will remain perplexed.
And, perplexity impedes the attainment oI the goal.
This is the duty oI the Shaikh`s oIIice. More than this is not his responsibility.
Nevertheless, in kindness he perIorms another Iunction as well. In realizing the goal or the
initial stage oI the goal or in eliminating an evil attribute, the searcher oI the truth
undergoes great stress and diIIiculty although repeated subjection to such diIIiculty Iinally
becomes transIormed into ease. But, the Shaikh sometimes as a Iavour devises such a
scheme that the diIIiculty disappears Irom the very inception.
This is a brieI exposition Ior understanding. The need Ior a Shaikh is Ielt and understood
once one commences in the Path and systematically inIorms the Shaikh oI one`s particular
conditions and at the same time Iollowing his advice and instructions. Furthermore, such
total obedience is possible only iI one has Iull trust and conIidence in the Shaikh, Iully
submitting to him. At that time one will actually Ieel and realize that it is not possible to
attain the goal normally without a Shaikh.
THE SIGN OF SHAIKH-E-KAMIL
(QUALIFIED SHAIKH)
A Shaikh is one who has Iull knowledge and experience oI spiritual ailments (amradh-e-
batinah), attributes oI vice and virtue (akhlaq-e-razeelah and akhlaq-e-hameedah), their
characteristics (khawas) and their eIIects (ta`theerat). He should Iurther be able to
distinguish between their similarities and he must have perIect ability in devising plans
and prescriptions Ior the acquisition oI the attributes oI virtue and the elimination oI the
attributes oI vice. He has to be aware oI the progress and retrogress oI these attributes. He
must be well versed in the hazards oI the naIs and shaitaan, the intuitive senses and
Ieelings pertaining to the angels and the Divine Being. He must be able to distinguish
these various intuitive and extra-sensory Ieelings and perceptions. It is thereIore
imperative that the Shaikh oI tareeqat be one who is qualiIied in this knowledge, be a
mujtahid in this Iield and possesses natural ability and inherent propensity. iI he has
acquired the Tareeq by a mere selI-study oI books on TasawwuI or by listening Irom
others, he will destroy the mureed whom he is attending, because he will not be in position
to correctly diagnose the various states oI the mureed.
Shaikh Ibn Arabi (rahmatullah alayh) brieIly summarises the signs oI a Shaikh-e-Kamil
(the perIect and qualiIied Shaikh) to be three:
1. Deen resembling the Deen oI the Ambiya.
2. Prescribing like the physicians.
3. Management and control like that oI kings.
The exposition oI the above summary is as Iollows:
1. He should possess the necessary knowledge oI the Deen which he must have acquired
by either academic pursuit oI such knowledge or Irom companionship with the Ulama-e-
Muhaqqiqeen .
2. He must be a deputy (KhaliIah) oI a Shaikh-e-Kamil attached to an authentic Silsilah.
3. He should be uprighteous and pious.
4. He derived spiritual beneIit by remaining Ior an adequate period oI time in the company
oI the Shaikh. Such 'companionship is either by means oI correspondence or by physical
presence in the association oI the Shaikh.
5. The people oI knowledge (i.e. the Ulama) hold him in high esteem, and reIer to him.
6. The eIIect oI his companionship (suhbat) is increase in the desire Ior Akhirat and
Divine love as well as detestation Ior the love oI the world.
7. The majority oI his mureeds are Iollowers oI the Shariat, their conditions conIorming
with the demands oI the Shariat.
8. He is devoid oI greed and desire (Ior worldly gain and beneIit).
9. He engages in Thikr and devotional practices.
10. He does not leave his mureeds unIettered, but reprimaands them when the need arises.
He treats everyone according to their respective abilities.
The one in whom these attributes exist is worthy oI being a Shaikh and he should be
considered a wonderIul alchemy. His companionship and service to him are in Iact
priceless treasures. Once these attributes or perIection are Iound in a Shaikh. one should
not be concerned about karamat (miracles) and kushI (inspiration). It is not necessary that
these states exist in the Shaikh-e-Kamil nor is it necessary that he be one who does nor
himselI earn his livelihood.
MUNASABAT (CONGENIALITY) WITH THE SHAIKH
Experience has proven that Ior gaining spiritual beneIit (Iuyudh-e-batini), mutual
munasabat (congeniality) between the Shaikh and Mureed is a natural condition. Normally
beneIit is dependant on aIIection which is the reality! oI natural congeniality (munasabat-
e-Iitri). Sometimes a Shaikh will reIer a mureed to another Shaikh because oI the lack oI
such munasabat between them. In doing so the Shaikh establishes either by deduction or
kashI (inspiration Irom Allah Taàla) that the mureed has munasabat with a certain Shaikh.
In this Path it is essential that munasabat exists between the Shaikh and Mureed otherwise
the latter will not beneIit. Such munasabat is the basis Ior the acquisition oI beneIit and
passing on Iaidh (spiritual grace) to the mureed. Munasabat envisages that there exists
between the Shaikh and Mureed compatibility and harmony to such a degree that the
mureed discerns no rejection in his heart Ior any word or act oI the Shaikh although he
(the mureed) may be aIIlicted by mental disagreement with any word or act oI the Shaikh.
Nevertheless such mental disagreement will not countenance any rejection Ior the Shaikh
in the heart oI the mureed. In short, harmony and compatibility are conditional Ior bay`t. It
is thereIore essential to Iirst inculcate munasabat. This need is imperative. In the absence
oI this essential condition, mujahadat (strivings), riyadhat (certain Iorms oI exercises
designed to subdue the naIs), muraqabat (meditations) and mukashaIat (intuitive
revelations) are all Iutile. In the absence oI natural munasabat (tabì munasabat), the
mureed should endeavour to inculcate intellectual (aqli) munasabat, because beneIit is
dependant on it. For this reason, one should reIrain Irom entering into the bay`t contract
until total munasabat has been inculcated.
THE BENEFITS OF THE COMPANIONSHIP OF A SHAIKH-E-KAMIL
The beneIits oI association with a Shaikh-e-Kamil are maniIold. Among such beneIits are:
1. The noble and loIty qualities oI the Shaikh slowly develop in the mureed.
2. Even iI one is not totally reIormed, one will have gained the ability to discern and
recognize one`s Iaults.
3. The mureed Iollows the Shaikh in character and habit.
4. Attainment oI joy and pleasure in Thikr and ibaadat.
5. Enhancement oI courage.
6. The obtainal oI clariIication and contentment Irom the Shaikh in the event oI a spiritual
condition settling over the mureed.
7. The mureed will discern his own spiritual condition which becomes maniIest in the
talks oI the Shaikh, such talks being the essence oI the masa-il (rules).
8. Increase in the desire to practice virtue.
9. The mureed`s ability becomes maniIest to him.
10. Love Ior Allah Taàla increases.
11. Quick attainment oI cure Ior spiritual ailments.
12. Obtaining the dua oI the Shaikh.
13. Elimination oI doubt and uncertainty as a result oI the Nur emanating Irom the heart oI
the Shaikh. This Nur has its eIIect on the mureed. Spiritual darkness is dispelled by this
Nur. The reality oI all things thus becomes maniIest. There are degrees regarding the
eIIicacy oI this Nur depending on the degree oI Iertility oI the disposition oI the mureed.
One oI high and noble disposition can attain the Iull beneIicial eIIect oI this Nur by merely
looking at such Shaikhs oI perIection. In such cases the mureed attains spiritual progress
and ranks without even physical association with the Shaikh.
HUQOOQ (RIGHTS) OF THE SHAIKH
1. The mureed should believe that he will attain his goal through the agency oI his Shaikh.
II the mureed turns his attention elsewhere (i.e. towards another Shaikh while he remains
the mureed oI one Shaikh) he will be deprived oI the spiritual grace and beneIit oI his
Shaikh.
2. The mureed should in all ways be obedient to his Shaikh and render sincere and total
service to him. In the absence oI the love oI the Shaikh there is no real beneIit. The sign oI
love Ior the Shaikh is immediate IulIilment oI his orders. Never Iollow- an) act without his
permission because sometimes the Shaikh resorts to an act which is appropriate Ior him in
view oI his rank and spiritual state, but the same act may be a Iatal poison Ior the mureed.
3. Recite the thikr and the waziIas which the Shaikh instructs and reIrain Irom all other
Iorms oI waziIas.
4. In the presence oI the Murshid, the mureed should direct all his attention towards him.
This attention has to be to such a degree that the mureed should not perIorm even Salaat
(in his presence) without his permission.
5. Do not speak with anyone in his presence, in Iact, do not pay attention to anyone.
6. Do not stretch the legs in the direction where the Murshid is seated, even iI he is not
directly in Iront.
7. Never lodge any objection against the Murshid. II the mureed is unable to understand
any act oI the Murshid, he should not entertain any misgiving, but should recall the
episode oI Hadhrat Musa (alayhis salaam) and Hadhrat Khidr (alayhis salaam) and
consider that some wisdom must be underlying the act.
8. Never desire the Murshid to display karamat (miracles).
9. II in any doubt, immediately discuss it with the Murshid. Should the doubt aIter having
discussed it still remain, consider it to be the result oI your deIective understanding. II the
Murshid does not respond when the mureed puts Iorward his doubt, he (mureed) should
consider that he is yet not capable oI comprehending the explanation, hence the Murshid`s
silence. He should await another opportunity Ior clariIication.
10. InIorm the Murshid oI dreams as well as any interpretation oI such dreams which
come to your mind.
11. The mureed should not without need and without permission remain alooI Irom the
Murshid.
12. The mureed should not raise his voice above that oI the Murshid nor should he speak
in loud tones to the Murshid.
13. When necessary, the mureed should speak to the Murshid clearly and be brieI and wait
with much attention Ior the reply.
14. Narrate to others only that extent oI the Murshid`s talks which is understandable to
them. Do not narrate to others such words oI the Murshid which they will not be able to
comprehend.
15. The mureed should not reIute the words oI the Murshid even iI it seems that the
mureed is correct. The mureed should hold the belieI that the error oI the Shaikh
(Murshid) is superior to his (mureed`s) rectitude.
16. The mureed should inIorm the Murshid constantly oI his condition, whether good or
bad. The Murshid is the Spiritual Practitioner and prescribes remedies aIter being
inIormed oI the mureed`s condition. The mureed should not maintain silence about his
condition depending upon the kashI (spiritual inspiration) oI the Murshid Ior realization oI
the mureed`s condition. The mureed has to systematically notiIy the Murshid oI his
condition.
17. The mureed should not engage in any wazeeIah (thikr or Iorm oI recitation) while
sitting in the company oI the Murshid. Such recitation should be in the absence oI the
Murshid.
18. Whatever batini Iaiz (spiritual blessing) accrues, the mureed should consider it to be
the consequence oI the agency oI the Murshid even iI in a dream or state oI muraqabhah
(meditation) it appears that such blessing is Irom a diIIerent direction (other than the
Shaikh). II in a spiritual state it appears that such batini Iaiz accrued to the mureed via the
agency oI another Saint, the mureed should consider that it is some maniIestation oI his
Murshid which has assumed the Iorm oI another Saint.
MU1AAHADAH
'Those who strive in Our Path, We will most assuredly guide them towards Our Paths.
Quràan
'Fudhaalah Kaamil narrates that Rasulullah (saws) said. The mujaahid is he who makes
jihaad (strives) in the obedience oI Allah. Baihaqi
The Nature of Mujaahadah
The reality oI Mujaahadah consists oI the habitual practice oI opposing the naIs (man`s
lowly desire). In other words, to check and control the physical, monetary, egotistical and
mundane desires, delights and preIerences oI the naIs in the pursuit oI the Pleasure and
Obedience oI Allah Taàla.
Two types of benefits accrue to the nafs.
1. Huqooq. Huqooq (rights or obligations) are such beneIits necessary Ior the endurance
and existence oI the physical body and liIe.
2. Huzooz. Huzooz (pleasures, delights, luxuries) are beneIits in excess to the huqooq.
Mujaahadah and riyaazat (abstinence-Iorms oI austere exercises designed to establish the
control oI the mind over matter) are directed towards the huzooz. In mujaahadah,
reduction or total abstention Irom the huzooz, (pleasures) are advocated. (Pleasures here
reIer to lawIul pleasures and not to such pleasures which are Iorbidden in the Shariat). In
the employment oI mujaahadah, the huqooq (rights and obligations) are not destroyed, Ior
such destruction is contrary to the Sunnat. The Hadith ShareeI states:
'Verily, your naIs has a haqq (right) over you...
Destruction oI the huqooq brings about physical weakness and the health deteriorates.
When this happens, one Iinds it diIIicult to execute even the necessary duties and Ibaadaat.
The Need for Mujaahadah
A`maal-e-Saalihah (righteous deeds) are always accompanied by labour, toil and diIIiculty
because such a`maal are in conIlict with the desires oI the naIs. There will always be some
Iorm oI opposition sometimes great, sometimes slight by the naIs against a`maal. Striving
against the naIs is thereIore a liIe-long process.
Both the mubtadi and the muntahi are at times Iaced with lethargy because oI conIlict in
the a`maal. (Mubradi is a beginner in the Path oI TasawwuI). Muntahi one who has
attained his goal in TasawwuI. Both are in need to ward oII their lethargy by means oI
mujaahadah. However, the mubtadi stands in greater need oI mujaahadah in the initial
stages, he at times becomes over-conIident. But, Irequently natural traits and habits return
and the consequence is an urge Ior sinning. The naIs oI the muntahi thereIore also
becomes lethargic at times in obedience. He, thereIore, stands in need oI mujahadah at
such a time.
There is, however, a great diIIerence between the mujaahadah oI the mubtadi and the
muntahi. The mubtadi is like one who is seated on the back oI a horse just trained. The
rider oI the newly trained horse has to be much more alert and exercise greater control
over the horse as such a horse tends to be more mischievous and is apt to go out oI control.
The muntahi is like a rider seated on the back oI a well trained horse. He exercises no
great endeavour to maintain the horse under control. Nevertheless, he too has to be alert
because even a trained horse sometimes reverts to mischievousness because oI its natural
animal traits. But, the slightest warning Irom the rider is suIIicient to check the horse. II,
however, the rider is totally negligent then even the trained horse will sometimes suddenly
drop him Irom its back. Thus, mujaahadah Ior the control oI the naIs is necessary Ior the
muntahi also.
Moderation in Mujaahadah
The purpose oI mujaahadah is not to depress and Irustrate the naIs, but is to habituate the
naIs to diIIiculty and to eliminate the habit oI comIort and luxury. For this purpose that
amount oI mujaahadah is suIIicient which brings some diIIiculty on the naIs. It is oI no
beneIit to impose excessive strain on the naIs and Irustrating it. Excessive strain will
render the naIs useless. Understand this well. EIIort and trial are not always and in all
conditions meritorious. It is desirable iI in moderation resulting in beneIicial progress.
Excess in mujaahadah is contemptible, hence observance oI moderation is incumbent.
Shaikh Sa`di (rahmatullah alayh) echoes this in the couplet:
Eat not so much that it spills Irom the mouth
Eat not so less that the body is overcome with weakness.
Allah Taàla says in the Quràan ShareeI:
'(The servants oI Allah are) those who when they spend, do nor waste nor are they
miserly. But, between these (extremes oI waste and miserliness) they are moderate.
Moderation has thereIore to be observed in mujaahadah. But, this moderation should not
be prescribed by one`s own opinion and desire. The degree oI moderation and the method
oI mujaahadah should be acquired Irom a Muhaqqiq (a Shaikh qualiIied in TasawwuI and
who has been authorised by some spiritual master to spiritually train others).
The Types of Mujaahadah
There are two kinds oI mujaahadah.
1. Physical Mujaahadah. This is the imposition oI practices upon the naIs in order to
accustom it to diIIiculties, e.g. accustoming the naIs to Salaat by imposing upon it NaIl
Salaat in abundance; reducing the greed oI the naIs by means oI abundance oI NaIl
Fasting.
2. Opposition. In this type oI mujaahadah the naIs is opposed in its desires. When the naIs
urges to commit sin then opposition is oIIered. The main type oI mujaahadah is this
second kind. This second kind oI mujaahadah is Waajib (compulsory). The Iirst type oI
mujaahadah is employed in order to acquire the second kind. When the naIs becomes
accustomed to diIIiculties then it will develop the habit oI controlling its desires.
Those who possess the ability to control their desires without resorting to physical
mujaahadah (the Iirst kind) are not in need oI this type oI mujaahadah. However, because
such people are extremely Iew, the SuIiyah have stringently adopted physical mujaahadah
as well. According to the SuIiyah physical mujaahadah consists oI Iour Iundamentals
(arkaan) as Iollows:
1. Qillat-e-Taàam: To eat less.
2. Qillat-e-Kalaam: To speak less.
3. Qillat-e-Manaam: To sleep less.
4. Qillat-e-Ikhtilaat Maàl Anaam: To associate less with people.
One who Iully acquires these Iour qualities and becomes accustomed to observe them, will
attain the ability to control his naIs. He will be in a strong position to check the evil
desires oI the naIs.
Mujaahadah against the naIs in its urges Ior sin is acquired when the naIs is opposed to a
certain degree in even its lawIul desires, e.g. reIusal to IulIil immediately the desire oI the
naIs Ior some delicious Iood, its urge Ior such Iood being rebutted and only IulIilled aIter
vehement desire so that the naIs does not become Irustrated. When one becomes
accustomed to oppose the naIs in things lawIul then it will become relatively simple to
oppose the sinIul urges oI the naIs. A person who grants his naIs absolute Ireedom in the
mubaahaat (lawIul things) at times will not be able to suppress the urge Ior sinning.
Summary
Riyaazat and Mujaahadah have two Iundamentals (rukn):
1. Mujaahadah Jismaani or Mujaahadah Ijmaali (i.e. the physical mujaahadah explained
earlier).
2. Mujaahadah TaIseeli or Mujaahadah NaIsaani (i.e. the mujaahadah oI opposition
explained earlier).
Mujaahadah Ijmaali has Iour Iundamentals as stated above. In these acts (viz. reduction in
Iood, speech, sleep and association) it is necessary to adopt moderation in accordance with
the instruction oI a Shaikh-e-Kaamil (a spiritual guide qualiIied in this Iield). Neither is
there to be excessive indulgence in these acts because the result will be indolence and
negligence, nor should there be excessive reduction, Ior the consequence will be physical
weakness.
The second rukn (viz. Mujaahadah TaIseeli, is divided into two classes:
1. Akhlaaq-e-Hameedah: BeautiIul and virtuous qualities.
2. Akhlaaq-e-Rareelah: Evil qualities.
These will be explained Iurther ahead.
THE EXPOSITION OF THE FOUR
FUNDAMENTALS OF MU1AAHADAH
I1MAALI
Allah Taàla states:
'He (i.e. man) utters nor a word, but a ready guard is at hand.
Rasulullah (saws) said:
'He who maintains silence has attained salvation. Ahmad, Tirmizi
Maalik (rahmatullah alayh) said that it reached him that Eesaa Bin Maryam (alayhis
salaam) said:
'Do not speak in abundance other than zikrullah, Ior your hearts will become hard. Verily,
a hard heart is Iar Irom Allah, bur you know nor. And, do not look at the sins oI people as
iI you are the overseer. Gaze at your sins as iI you are slaves. People are oI two kinds: the
one who is involved (in sin) and the one who is saved (Irom sin). Have mercy upon those
involved and praise Allah Taàla Ior protection (received).Taiseer
Abundance oI speech hardens the heart thereby eliminating humility and Iear. This Iact is
established by experience. A person becomes distanced Irom Allah Taàla because oI the
hardness in the heart, but one Iails to realize this driIt Irom Allah Taàla. The reality oI it
will be discerned in the Aakhirat. Although the eIIects oI such distance Irom Allah are
detectable here as well, but due to unconcern one Iails to realise this. One should not view
the sins oI others as iI one has been appointed over others, but on the contrary one should
be concerned with one`s own sins so that compensation could be oIIered and rectiIication
adopted. Some people are involved in sin and others again have been protected Irom sin.
One should have mercy upon those who have become involved in sin and not despise or
criticize them. Admonish them with kindness and make duaa on their behalI. Protection
against sins is a saIeguard, hence one should not be vain and arrogant iI one is saved Irom
sin. On the contrary, one should consider such protection as a ni`mat (Iavour) oI Allah a
Iavour to which one is not entitled, and be grateIul.
Taqleel-e-Kalaam (Reducing Speech)
Man`s conversation apparently Ialls into three categories.
1. BeneIicial. 111 such speech is some worldly or Deeni beneIit.
2. HarmIul. In such speech is some worldly or Deeni harm.
3. Neither beneIicial nor harmIul. The Hadith describes this third category oI speech as
laa-ya`ni (Iutile, useless). On closer examination it will be realized that this third class oI
speech belongs also to the second category, viz. harmIul talk. II SUBHAANALLAAH
was uttered once during a time which was squandered in Iutile talk, then halI the pan in
the Scale oI Anil (deeds) would be Iilled. II some advantageous or righteous act was done
during the time spent in Iutile conversation, it would have become an expiation Ior sin and
a medium oI salvation in the Aakhirat. II not this, then at least such time idly spent could
have been expended in some worldly beneIit. Rasulullah (saws) said:
'A sign oI one`s Islam being healthy is one`s shunning oI Iutile acts and Iutile talks.
In Ihyaa-ul Uloom it is mentioned that a reckoning will be taken (in Aakhirat) oI laa-ya`ni
(Iutile) speech. There is thereIore no certainty that one will be saved Irom something
which will be submitted to reckoning.
The mujaahadah oI reducing conversation is more diIIicult than the mujaahadah oI
reducing Iood and reducing sleep. In eating, preparation to a certain extent is involved,
moreover, there is a limit to Iood consumption. Indigestion due to excessive eating will in
itselI compel one to reduce eating. Similarly, there is a limit to sleeping. On the contrary,
conversation requires no eIIort and no diIIiculty is experienced in maintaining the tongue
in operation. Man resorts to pleasures so as to experience delight and joy. Besides
conversation, all other pleasures (hurooz) decrease in enjoyment with greater indulgence.
Eating with a Iilled stomach does not bring about any enjoyment in the Iood. Excessive
sleep too is not enjoyable. But, the enjoyment derived Irom speaking is limitless. In Iact,
pleasure increases the more one speaks. Hence, aqleel-e-kalaam (reducing conversation)
is the most diIIicult. Inspite oI this diIIiculty, Ireedom in it (i.e. in speech) has not been
granted because oI the evils involved in abundant speech. One becomes greatly involved
in sin because oI speaking much. Reducing speech has thereIore been stipulated as a rukn
(Iundamental) oI mujaahadah.
Reducing speech does not mean reduction in such talk which is necessary. But, it means
shunning nonsensical or Iutile conversation even iI such talk happens to be lawIul. II this
habit is Inculcated then abstention Irom haraam talks such as Ialsehood, scandalizing,
slandering, etc. will be automatic. Abstaining Irom unlawIul discussion comes within the
scope oI true mujaahadah - mujaahadah which is compulsory. II one becomes accustomed
to reIrain Irom idle (although it may be lawIul) talk which Ialls within the scope oI
secondary mujaahadah then to a Iar greater degree will one practise true mujaahadah (i.e.
compulsory striving against haraam talk). It is not permissible to shun talk which is
necessary since this will result in problems or cause inconvenience and diIIiculty to the
audience.
Explanation of ~Necessary
'Necessary here means such a need which iI reIrained Irom will result in harm.
ThereIore, iI by reIraining Irom a certain conversation the result is some worldly or Deeni
harm, then such talk will be necessary. Example oI necessary talk is the conversation that
a trader has with customers in order to promote his sales. As long as his talk is in the
interests oI his trade it will be regarded as necessary. ReIraining Irom such talk will result
in worldly loss, hence the Shariat gives permission Ior such discussion. Such necessary
conversation has absolutely no detrimental eIIect oI the heart. The heart does not darken
the slightest by such necessary talk. The illustrious Auliyaa have experienced that even a
Iull day spent in necessary talk will not adversely aIIect the heart. An auctioneer can spend
the entire day in selling by means oI talking, but such talking will not darken the heart one
iota because such talk is regarded as necessary. On the other hand, a single statement
spoken unnecessarily will darken the heart.
The Shariat`s prescription oI reducing speech does not mean sealing the mouth, but it
envisages that the tongue be kept occupied with the tilaawat (recitation) oI the Quràan
Majeed or in Thikr (remembrance) oI Allah Taàla. In this way the mujaahadah oI speech
reduction will be most beneIicial. By means oI this mujaahadah oI speech reduction will
be most beneIicial. By means oI this mujaahadah the tongue remains detached Irom sin;
the habit oI nonsensical discussion is reduced (or eliminated), and along with it limitless
thawaab (spiritual reward) is obtained. By constantly engaging the tongue in Thikr such
beneIit is acquired, which is unobtainable by maintaining silence.
The Remedy
Prior to speaking, ponder Ior a Iew moments. Endeavour to understand whether Allah
Taàla Who is the Hearer and the See; will be pleased or displeased with what you are
about to speak. II this method oI contemplation is adopted beIore speaking, then,
InshaÀllah, sinIul talk will not emerge Irom your lips. II aIter adopting such
contemplation, the naIs urges one to indulge in sinIul or nonsensical talk, then conIront it
with courage and suppress the urge. II any unbecoming talk was spoken then compensate
immediately Ior it by making taubah (repenting). II the talk involved abuse to anyone,
mockery oI anyone, scandalizing or gossiping about anyone, then aIter taubah obtain the
pardon oI the person concerned as well. II Ior some reason it is diIIicult to obtain the
necessary pardon (e.g. the person concerned may be away or may have died) then make
IstighIaar (seeking Allah`s Forgiveness) Ior the person concerned as well as Ior oneselI.
Such Iorgiveness could be asked in the Iollowing way:
'
' '
' =
'
- ' ,
'

'O Allah Iorgive us and Iorgive him.
Hadhrat Shaikh Fareeduddin Atraar (rahmatullah alayh) explains most beautiIully,
perIectly and comprehensively the beneIits oI maintaining silence. He says:
'In my mind does nor enter any topic nobler than silence. Silence contains so many
beneIits that they cannot be explained. Silence makes breasts the treasure houses pearls oI
wisdom. I learnt this hidden secret Irom the oyster`s shell.
The drop oI water enclosed in the oyster`s shell is transIormed into a pearl. Similarly,
man`s breast becomes a treasure-house Ior pearls oI wisdom by means oI`closure oI the
lips.
Qillat-e-Taàm (Reducing Iood)
Allah Taàla states.
'Eat and drink, but do not waste. VeriIy, Allah does not love those who transgress the
limits.
'Tasbeeh and Taqdees which are suIIicient Ior those oI the heaven will suIIice Ior them
(people) too.
(Mishkaat)
This Hadith means that like Tasbeeh (reciting the Glories oI Allah) and Taqdees (reciting
the Holiness oI Allah) are suIIicient Ior the Malaa-ikah (Angels) in the heavens so will it
suIIice as nourishment Ior Muslims. It is narrated that certain saints remained without Iood
Ior long periods in solitude engaged in Tasbeeh and Taqdees. It is clear Irom this Hadith
that at times Thikr and Tasbeeh are suIIicient as nourishment. However, it is not possible
to adhere to the methods oI Iood reduction practiced in Iormer times. The people oI those
days were endowed with great physical strength and despite the great reduction in Iood
they suIIered no ill eIIect and maintained their Iull concentration in their Ibaadat activities.
Their physical strength could be gauged Irom the type oI spiritual exercises (ashghaal)
which they practiced. Some oI their ashghaal were oI such a severe nature that iI anyone
attempts to practice them today he will Iind his back breaking. Such an example is Salaat-
e-Ma`koos which consists oI suspending oneselI upside down and in this inverted manner
carry out some shaghl (singular oI ashghaal).
In reality Rasulullah (saws) did not prescribe taqleel-e-taàam, but altered the routine
rimes oI eating and in this way made the intervals between eating times longer. This
change oI habit (in eating times) and the longer intervals (between eating times) which are
diIIicult upon the naIs, have been considered by the Shariat to be representative oI taqleel-
e-taàam. Among the various Iorms oI mujaahadah, Iasting is the best. Hence, the Shariat
has given taqleel-e-taàam the Iorm oI Iasting. In the Shariat, reduction oI Iood will
thereIore be Iasting. The other Iorms oI taqleel-e-taàam adopted by the people oI
mujaahadah have no original basis in the Shariat. Eating less and remaining hungry are not
Iorms oI mujaahadah oI the Shariat. The signiIicance (Iadheelat) oI hunger mentioned in
the Hadith does not reIer to voluntary (i.e. selI-imposed) hunger, but reIers to involuntary
hunger hunger which comes one`s way uninvited. The Hadith consoles such persons oI
poverty by explaining the virtues oI hunger so that they do not worry and suIIer unduly.
Patience in the Iace oI such divinely imposed hunger, occasions thawaab and elevation oI
spiritual ranks. This signiIicance oI hunger is similar to the signiIicance oI sickness
explained in the Hadith. The Hadith mentions thawaab Ior even sickness, but this does not
mean that one has to voluntarily induce sickness. The method oI qillate-e-taàam
mentioned in the book, Tableeghe Deen by Imaam Ghazaali Rahmatullah Alayh, has been
Iorbidden because reduction in Iood is not the intended purpose oI the Shariat, also
because the physique oI people oI today is unlike that oI the people oI earlier times.
Qillat-e-taàam is not an end in itselI, but is a means oI acquiring an intended aim. This
intended aim and purpose is to weaken the animal urge in man, and the aim in weakening
this urge is to prevent the naIs Irom sin. ThereIore, iI the naIs could be controlled and
restrained Irom sin without reducing Iood then taqleel-e-taàam is not necessary.
Furthermore, cheerIulness and joy in Ibaadat are experienced iI the body is in the state oI
health and strength. Experience shows that nowadays the health in most cases suIIers as a
result oI taqleel-e-taàam. But, at the same time one must abstain Irom excessive eating
and adhere to moderation. The capacity oI people diIIers, hence moderation will diIIer Ior
diIIerent persons. The guide line in this matter is to eat when hungry and to stop eating
when you Ieel that you can yet eat a Iew more morsels. In other words, one is allowed to
eat to one`s stomach Iill, but not to satisIy one`s desire.
Qillat-e-Manaam (Reducing sleep)
Allah Taàla says:
'Stand up during the night, but a portion (oI the night); halI the night or less than halI the
night.
Qur aan
The aIorementioned aayat commands standing up during the night so that the naIs
becomes accustomed to striving. In this way the ability oI the naIs (to submit to
righteousness) attains strength and perIection. Standing up during the night is most
eIIicacious Ior bringing the naIs into submission. All Iorms oI Ibaadat, be it Duaa or
Qira`t, Namaaz or Thikr and be it external (zahir) or internal (batin), are IulIilled in the
proper manner during the night. The meaning oI proper external (zahir) discharge oI
Ibaadat during the night is the proper and correct recital oI the words since the time
available is ample. The meaning oI proper internal (batin) discharge oI Ibaadat is that
during the night one derives greater pleasure in Ibaadat. This is in Iact what is meant by
the tongue and the heart conIorming.
During the month oI Ramadhaan the Shariat has ordered the perIormance oI Taraaweeh
Salaat during the night because it envisages taqleel-e-manaam. Like saum (Iasting) has its
role in taqleel-e-taàam, Taraaweeh has its role in taqleel-e-manaam. Like the change oI
habit (i.e. in eating times) during Iasting induces mujaahadah, so too, does the change oI
habit in Taraaweeh. The general habit prevailing is to sleep aIter ishaa. The command oI
Taraaweeh brings about a change in the habit oI sleeping, and this changing oI habit is
diIIicult on the naIs. This is precisely mujaahadah.
In taqleel-e-manaam the Shariat does not stop at mere awakeIulness, but instructs the
observance oI Ibaadat during the time oI awakeIulness. Allah Taàla praises pious servants
in the Quràan:
'In the latter part oI the night they make istighIaar.
Elsewhere in the Quràan it is said:
'They separate their sides Irom the beds calling their Rabb in Iear and hope...
In other words, they perIorm Salaat during the night. However the trend oI the aayat
comprehends all Iorms oI Ibaadat, hence it applies to Duaa and Thikr as well.
Furthermore, beside the Deeni beneIits in sleeping less, the physical health also beneIits.
Less sleep creates Nur (celestial light) on the Iace. The Iollowing is the statement oI a
Muhaddith in this regard:
'The Iace oI one who perIorms Salaat in abundance during the night becomes beautiIul
during the day.
Excessive sleep is detrimental to the physical health as well. It reduces or stunts the
capacity oI contemplation in a person. This in turn brings about harm in both Deeni and
worldly activities. A person who is given to excessive sleeping is never able to be punctual
in time.
Moderation in Qillat-e-Manaam
Moderation in this mujaahadah is also desirable. Nowadays this moderation means
sleeping at least six to seven hours. II sleep becomes over-bearing then one should not
ward it oII. In this case postpone your wazeeIah (act oI Ibaadat) and sleep. The wazeeIah
should be completed later. II the sleep is not over-powering then one should adopt courage
and remain awake. II sleep is warded oII when it is really over-powering then the
consequence will be harmIul to the mind as well as to the body in general. ConIused
thoughts will arise in the mind and at times one is deceived into believing such conIused
thoughts to be inspiration (ilhaam). Such a person then considers himselI to be a saint. The
Iinal result is insanity. Hence, Rasulullah (saws) said:
'When any oI you rises in the night and Iinds that he is unable to recite the Quràan
properly (due to Ieeling sleepy), and he does not know what he is reciting, then he should
lay down.
The advice in such cases oI sleepiness is to lay down and not to ward oII the sleep. Some
people who are extreme in their observance oI taqleel-e-manaam and other aspects oI
mujaahadah and do not heed the possibility oI harm, should take advice Irom this Hadith.
This Hadith is an admonishment Ior them. The advice given in this Hadith is two-Iold.
1. At times extremism in mujaahadah proves detrimental to the physique.
2. When the words are not recited correctly because oI over-powering sleep then the
necessary thawaab will not be obtained. Thus remaining awake will serve no beneIicial
purpose in this case.
Qillat-e-Ikhtilaat Maàl Anaam (Reducing association with people) Unnecessary
association with people should not be augmented. Remember that besides Allah, there are
three kinds oI association.
1. Praiseworthy association. The Shariah commands this type oI association, Ior in itselI it
is an association with Allah Taàla. Ending such association is not permissible.
2. Detestable association. The Shariat prohibits such association. Ending such association
is Waajib (compulsory).
3. Permissible association . This association is neither Ibaadat nor sin. It is not necessary
to end such association. Although permissible, there is a need to reduce such association.
The instruction to discontinue association reIers to detestable and permissible association
and not to praiseworthy association. However, in so Iar as detestable association is
concerned, the discontinuance must be total, i.e. such association is to be compulsory
ended, and in regard to permissible association the meaning is reduction or limiting such
association.
As long as the relationship with the Creator is not well-established and grounded,
association with the creation is extremely harmIul. The ostensible reason advanced Ior
association with people, viz., IulIilment oI their obligations, can be truly IulIilled only iI
the relationship with the Creator has been Iirmly grounded. II the relationship with Allah
has not been Iirmly established then neither is the duty to creation IulIilled nor the duty to
the Creator. This Iact has been proven by the experience oI thousands oI Auliyaa.
Solitude is permissible, in Iact best and advisable (aIdhal) Ior one who has no worldly or
Deeni duty pertaining to himselI or others to discharge. Such solitude is oI greater merit
during times oI striIe and mischieI when it becomes diIIicult to have patience (sabr) in the
Iace oI anxiety, agitation, conIusion and anarchy. The Ahadith have extolled solitude
during such circumstances. Rasulullah (saws): said in this regard:
'. . . a man who takes to solitude on the peak oI a mountain. He has goats, he IulIils their
right and makes the ibaadat oI Allah.
In another Hadith it appears:
'Soon a time will dawn when the best wealth oI a Muslim will be goats. He will go with
them to a peak oI a, mountain and to places where rain-water accumulates. He will Ilee
Irom mischieI taking along his Deen.
Bukhaari
Solitude (i.e. total dissociation Irom people) is not permissible Ior one who has some
duties and obligations to discharge, whether such duties pertain to others or oneselI, and
whether it be obligations, e.g. providing maintenance to one`s Iamily when one does not
have the ability oI Tawakkul (trust in Allah), or Deeni obligations, e.g. the acquisition oI
necessary Deeni knowledge. Certain Ahadith which prohibit solitude reIer to these two
states just mentioned. Such an example oI prohibition is the case oI Hadhrat Uthmaan Ibn
Mathùn (radhiyallahu anhu). He was Iorbidden Irom adopting solitude since he was yet in
need oI acquiring knowledge oI the Deen. At the same time Muslims also were in need oI
him regarding matters oI the Deen, especially in the Iields oI spreading the Word oI Allah
and developing Islam.
The above explanation pertains to solitude which is adopted permanently. However,
temporary solitude (khalwat) oI a Iew days is necessary Ior the mubtadi (beginner in
TasawwuI) in the majority oI cases.
The Benefits of Solitude (Khalwat)
Among the numerous beneIits ensuing Irom solitude is the abstention Irom sin provided
that in solitude control is exercised over the eyes as well. The ears as well as the heart
have to be guarded in solitude. Deliberately the thought oI anyone besides Allah Taàla
should not be introduced into the mind. In the event oI any such stray thought entering the
mind, the one sitting in solitude should immediately ward oII the thought by engaging in
Thikrullaah. In such a well-guarded solitude there is indeed great protection against sin.
It is quite maniIest that prevention against evil has priority over the acquisition oI gain,
hence solitude has priority over association. Although association (i.e. with others) has its
many beneIits, nevertheless many sins Iollow in its wake. Secondly, qillat-e-kalaarn (less
conversation) is diIIicult with association (ikhtilaat). Only the Siddiqeen and those
perIected in spiritualism are able to exercise perIect control over their tongues (as well as
other emotions) even ill association with others. In most cases Iutile and nonsensical
discussions take place when one is in association with others. The hearts oI those who
have no solitude in their time become progressively denuded oI anwar (spiritual
eIIulgence).
The Benefits of Association (Ikhtilat)
For certain persons in particular circumstances, association is beneIicial. Among such
beneIits are acquisition (taàllum) oI knowledge and imparting (ta`leem) oI knowledge,
Ta`leem and taàllum are dependant upon association (ikhtilaat). Ikhtilaat aIIords the
opportunity oI rendering service to creation. The Iadheelat (signiIicance and beneIits) oI.
Jama`t Salaat is available by means oI ikhtilat. One who has adopted total solitude is
deprived oI the thawaab oI Jama`t and service to creation. Tawadhu (humility) is also the
result oI ikhtilat. The Iaidh (spiritual maniIicence) oI the Deen is obtained by means oI
associating with the Auliyaa.
The Effective Method
Execute every act and duty at its stipulated time. Mundane (worldly) duties in their time
and Ibaadat on its time. Even occasional humour and light-hearted talk Ior pleasing the
hearts oI Muslims should be resorted to at opportune times. One`s daily liIe should be
conducted in this controlled manner. Total solitude is not always ideal because
sometimes eagerness and enthusiasm in one are dulled and it then becomes diIIicult to
progress.
Service to creation is extremely beneIicial Ior the Saalik (the one who trods the Path oI
Spiritual Progress), but his ikhtilat (association) should not exceed his time required Ior
rendering his service to creation. Association in excess to the required measure is Iraught
with batini (pertaining to the ruh) evils and harm. One should not increase one`s
association and connections, Ior such increase interIeres with thikrullah.
One should remain in solitude as long as the heart Iinds solace and united with Allah
Taàla. However, when one becomes disturbed and Irustrated in solitude as a result oI a
multitude oI thoughts striking the mind, one should withdraw Irom solitude and sit in
company. But, it is essential that the company be pious. The stray thoughts and Irustration
will be eliminated in such company. In such circumstances ikhtilat (association) is in the
same category as khalwat (solitude).
These Iour aspects (discussed so Iar), viz., qillat-e-kalam, qillat-e-taàm, qillat-e-manam
and qillat-e-ikhtilat ma-al anam belong to Mujahadah Ijmali. In the ensuing pages will be
discussed the kinds oI Mujahadah TaIseeli.
AKHLAAQ
Khalq and Khulq are two diIIerent terms. Khalq reIers to external Iorm while khulq means
internal Iorm. Man, while consisting oI body and physical parts, also consists oI spiritual
parts, viz., Rooh and NaIs. His physical body has been given the Iaculty oI basaarat (sight)
which is exercised by the eyes oI the body. Similarly, he has been given the Iaculty oI
baseerat (insight or seeing with the 'eyesoI the heart). The external eyes lack the ability
to perceive the internal dimension.
Allah Taàla has created men with these two component parts (physical body and spiritual
Iern)) in diIIerent moulds. He has bestowed to them diIIerent physical Iorms along with
various internal Iorms. Some have a beautiIul Iorm and character and some have ugly
Iorm and character. The physical Iorm is known as soorat while the spiritual or internal
Iorm is known as seerat. The rank oI seerat is higher than that oI soorat because Allah
Taàla has related the Iormer to HimselI. In this regard
He said:
'I blew in him (Aadam) My Rooh.
In this Aayat, Allah Taàla relates 'Rooh to HimselI. In another Aayat, He says:
'Say, the Rooh is oI My Command.
This indicates that the Rooh is not lowly nor oI dust. However, Allah Taàla has related
the physical body to soil. He says:
Verily, I shall be creating man Irom soil.
The meaning oI Rooh in this context is the substance which was generated by the direct
ilhaam (inspiration) oI Allah Taàla. Each such substance (Rooh) acquire cognition oI
things in proportion to its inherent ability.
It has thus been established that the object oI greater honour and importance is the
Command oI Allah, viz. the Seerat oI man. As long as beauty is not inculcated into the
baatini (internal) dimension oI man, he will not be described as having a beautiIul seerat.
Allah Taàla has granted the physical body limbs, e.g. hands, Ieet, etc. Similarly, has He
bestowed 'limbsto the internal Iorm. The 'limbsoI the internal Iorm are the Iaculties oI
knowledge, anger, desire and justice. A seerat will not be called beautiIul until these Iour
Iaculties have been adorned. ImperIection in the seerat is comparable to deIormity in the
physical beds (soorat). Like a deIormed physical body cannot be called beautiIul, so too
will a deIective internal Iorm not be described as beautiIul. For example: iI one`s Iaculty
oI anger (quwwa-e-ghadbiyyah) is below the level oI equilibrium and one`s Iaculty oI
desire (quwwat-e-shahwaaniyah) is excessive above the degree oI equilibrium then one`s
character (seerat) will not be described as beautiIul.
THE I`TIDAAL (EQUILIBRIUM) AND
HUSAN (BEAUTY) OF THE FOUR
INTERNAL FACULTIES
The i`tidaal oI Ilm is man`s ability to distinguish between statements oI Ialsehood and
truth; between belieIs oI Haqq and Baatil, and between deeds oI vice and virtue. When
this ability has been cultivated the Iruits oI wisdom (hikmat) will be experienced.
Kegarding such hikmat, Allah Taàla says:
'He who has been granted hikmut, indeed he has been granted abundant goodness.
In reality this hikmat, is the root oI all signiIicance and excellences.
The faculty of wrath and the faculty of desire
The i`tidaal oI these two Iaculties is that both begin to operate along the lines oI Hikmat
and Shariat, submitting in entirety to the demands and commands oI the Shariàt and
abstaining Irom it prohibitions.
The Faculty of 1ustice
The i`tidaal oI the Iaculty oI justice is to hold the reins oI the Iaculty oI wrath and the
Iaculty oI desire and to ensure that the! conIorm to the Deen and Intelligence. Aql
(intelligence) is like the king and the Iaculty oI justice is like the deputy oI the king. It has
to comply with the orders oI the king.
The Iaculties oI ghadbiyah (wrath) and shahwaaniyah (desire) should be like the trained
hunting dogs oI a hunter or like a well-trained horse, answering and acting in accordance
with the call oI the master. When these conditions are cultivated and become praiseworthy
man will be described at the repository oI beautiIul character. His seerat u-ill be said to be
beautiIul.
About the Faculty of Wrath
When this Iaculty is in the state oI i`tidaal it is known as shuja-at (valour, bravery). This is
praiseworthy by Allah Taàla. An excess in this Iaculty will he called tahawwur (rashness)
and a deIiciency will be termed jubnat (cowardice). Both rile conditions oI tahawwur and
jubnat are reprehensible.
In the wake oI the laudable state oI shujaa-at (valour) Ilow the qualities oI kindness.
chivalry, courage, generosity, Iorbearance, steadIastness, tenderness, the ability to restrain
anger, dignity and Iar-sightedness in all aIIairs. The state oI tahawwur produces
inexperience, boastIulness, pride, inability to restrain anger, and vanity. The state oI jubnat
creates cowardice, disgrace, contempt, inIeriority. All these lowly qualities Iind external
maniIestation.
ABOUT THE FACULTY OF DESIRE
The name oI the state oI i`tidaal oI the Iaculty oI desire is called Paar-saa-i (Chastity).
When this Iaculty exceeds equilibrium, it will be termed hirs (greed) and hawaa (lust).
Allah Taàla loves the condition oI chastity. The excellences produced by chastity are
generosity, shame, patience, contentment and it is also termed ittiqaa. In this state man`s
desire and hope decrease, Iear and humility increase and the wish to aid others is
engendered. II this Iaculty Ialls below itidaal it results in greed, expectation, Ilattery,
servitude to wealthy persons, contempt Ior the poor, shamelessness, extravagance, show,
narrow mindedness, impotency, envy, etc.
ABOUT AQL (INTELLIGENCE)
Equilibrium in Aql makes man wise, cultured, sharp-witted and Iar-sighted. His advice
will be sound and he possess the ability to act in all aIIairs. Ingenuity maniIests in him. II
Aql exceeds i`tidaal it will be called deceptive, Iraudulent and imposture. Aql below the
degree oI i`tidaal will be ignorance, dim-wittedness and stupidity. The consequence oI this
is that such a person is quickly misled.
In short, man will be described as having a beautiIul seerat only when all these Iaculties
are in the state oI equilibrium. It has been said that the best oI aIIairs is its middle (its state
oI equilibrium). Allah Taàla says:
'Our servants are such that they neither are extravagant nor are they niggardly but they
remain in a condition in between (i.e. in the stare oI equilibrium).
Internal beauty (seerat) varies with people just as external beauty (soorat) diIIers. The
possessor oI the most beautiIul seerat was Rasulullah (saws). About Iris excellence, the
Quràan declares:
'Verily, you me on a splendid character.
Among the Muslims the degree oI beauty oI character (seerat) will be in proportion to the
degree in which they resemble the character oI Rasulullah (saws). The greater the
resemblance in them with the character oI Rasulullah (saws), the greater will be the beauty
oI their seerat. It is evident that success and Iortune in the Aakhirah will be in proportion
to the beauty oI seerat acquired.
ALL AKHLAAQ ARE NATURAL
All qualities oI seerat (akhlaaq) are natural propensities. In so Iar as natural propensity is
concerned an attribute is neither reprehensible nor praiseworthy. The attributes become
praiseworthy or reprehensible by operation. Rasulullah (saws) said:
'He who gives Ior the sake oI Allah and withholds Ior the sake oI Allah, verily, he has
perIected his Imaan.
The stipulation, 'Ior the sake oI Allah is related to both 'giving and 'withholding. It is
clear Irom this, that unrestricted generosity is not praiseworthy neither is niggardliness
(i.e. to withhold spending) in itselI reprehensible. Both will be praiseworthy iI employed
Ior the sake oI Allah Taàla and both will be reprehensible iI not Ior the sake oI Allah
Taàla.
The principle governing the elimination oI akhlaaq-e-zameemah (reprehensible attributes)
is 'Ior the sake oI Allah or not Ior the sake oI Allah. Insha-Allah this will be explained in
detail Iurther on. All reprehensible attributes are inter-related. Hence, the naIs will come
under control only aIter the elimination oI all such attributes. RectiIying one attribute
while ignoring another will not prove beneIicial. One aIIlicted b! a number oI ailments
will be considered healthy only aIter all the ailments have been cured. Similarly, man will
have acquired a beautiIul baatin (internal Iorm) when all his internal conditions have
become praiseworthy. Rasulullah (saws) said that a Muslim in Iact is he whose character
is perIect. He also said that the noblest Believer is one who has the best character. This
basis is thus called Deen, and Rasulullah (saws) came to perIect this Deen.
KINDS OF AKHLAAQ
There are two kinds oI Akhlaaq-e-Baatiniyah (internal attributes). One type is related to
the heart and the other to the naIs. Akhlaaq-e-Baatiniyah related to the heart are called
Akhlaaq-e-Hameedah (the BeautiIul Attributes) and Malakaat-e- Faadhilah (the Excellent
Faculties). These are also reIerred to as Maqaamaat. They consist oI:
Tauheed, ikhlaas, taubah, muhabbat-e-ilaahi, zuhd, tawakkul, qanaa-at, hilm, sabr, shukr,
sidq, taIweez, tasleem, ridhaa, Ianaa, and Ianaa-ul-Ianaa. (These will be dealt with in
detail Iurther on).
The type oI Akhlaaq-e-Baatiniyah related to the naIs are called Akhlaaq-e-Razeelah (the
Despicable Attributes). They are:
Tama`, toolul aml, ghussah, darogh, gheebat, hasad, bukhl, riyaa, ujub, kibr, hiqd, hubb-e-
maal, hubb-e-jah, hubb-e-dunya.
The process oI puriIying the naIs Irom these attributes is called Tazkiyah-e-NaIs. In this
regard, Allah Taàla says:
'He who has made tazkiyah (puriIied) his naIs, verily, he has attained success.
AKHLAAQ-E-HAMEEDAH
TAUHEED
Allah Taàla says:
'And, Allah has created you and your deeds.
'And you desire nothing, but that Allah Taàla desires it.
'Know that iI all creation united to beneIit you, they will not be able to grant you any
beneIit but that which Allah has ordained Ior you. And iI they unite to harm you, they will
not harm you in the least, but that harm which Allah has ordained Ior you.
THE NATURE OF TAUHEED
Tauheed in this discussion reIers to Tauheed-e-AIàali or Unity oI Actions. This means
that one has to have implicit and strong Iaith that without the Will oI Allah nothing can
happen.
This state oI Tauheed is acquired by contemplating on the weakness oI creation and the
power oI the Creator.
IKHLAAS (SINCERITY)
Allah Taàla says:
'They have not been commanded, but to render ibaadat unto Allah sincerely establishing
the Deen Ior Him and turning away Irom all others.
'Verily, Allah does not look at your external Iorms and your wealth, but He looks at your
intentions and actions.
THE NATURE OF IKHLAAS
Ikhlaas means to have the intention oI only Allah in one`s acts oI obedience. The motive
must be only the Proximity and Pleasure oI Allah. This motive must nor be contaminated
with personal motives oI gain or the pleasure oI others.
ACQUISITION OF IKHLAAS
Elimination oI riyaa (show) is precisely the acquisition oI Ikhlaas.
THE BENEFITS OF IKHLAAS
No matter what type oI righteousness an act may be and no matter how little it may be, iI
it is accompanied by ikhlaas, it will be permeated with barkat even iI there is no helper.
Thawaab will increase in proportion to the degree oI ikhlaas. For this very reason it comes
in the Hadith:
'A halI a mud (a measure) oI corn given in charity by my Ashaab is nobler than gold
equal to Mount Uhud given in charity by others.
The secret is the degree oI ikhlaas. The ikhlaas in the Sahaabah is Iar superior to the
ikhlaas in others. Their reward is in terms oI their sincerity and love.
The highest stage oI ikhlaas is the rendering oI an act Ior the sake oI only Allah Taàla,
creation having absolutely no connection in one`s motive. A lesser degree oI ikhlaas is
that the act is rendered to please people but it was not motivated by any desire Ior worldly
gain. The motive was merely to please others. The third degree oI ikhlaas is to render an
act without having any motive. The motive is neither the Deen nor the world. This too is
ikhlaas, i.e. the non-existence oI riyaa (show).
TAUBAH
Allah Taàla says:
'O Believers! Make taubah unto Allah Taàla a pure taubah.
Rasulullah (saws) said: 'O people! Make taubah unto Allah. Muslim
The Nature of Taubah
Taubah (repentance) is the regret and sadness which arise in the heart when remembering
a sin. For the validity oI the taubah, shunning the sin, Iirmly resolving to abstain Irom it in
Iuture and controlling the naIs when it urges Ior the sin, are necessary.
The meaning oI taubah is to return and to return Irom the Iar side to the near side. It has a
beginning and an end. The beginning (ibtida`) oI taubah is the spreading oI the rays oI
Nur-e-Ma`riIat (the Light oI Divine Recognition) oI the heart which thus realises that the
sin committed is a Iatal poison which wroughts great spiritual disaster. This realization
induces regret and Iear which result in a true and sincere yearning to compensate Ior the
sin. This yearning is to such a degree that shunning oI the sin is immediate. Further, a Iirm
resolve and intention are made to totally abstain Irom the sin in Iuture. Along with this
intention a Iull eIIort is made to compensate Ior the past shortcoming. When the result is
this Iruit oI taubah pertaining to the past, present and Iuture, then perIection oI taubah has
been acquired. This then is the end (intiha) oI taubah.
The Need for Taubah
It should be clear that taubah is Waajib (compulsory) upon every person because Allah
Taàla addresses all Muslims in the aayat:
'O Believers! Make taubah unto Allah, a pure taubah.
Since the reality oI taubah is to regard sin as a Iatal poison and disaster Ior the liIe oI the
HereaIter, and to Iirmly resolve to shun sin, and this much is part oI Imaan, it thereIore
being waajib and necessary is apparent to every Mu`min. Hence, Allah Taàla says:
'He who makes taubah aIter his transgression and reIorms, verily Allah turns towards
him. Quràan
The meaning oI this aayat is:
Allah Taàla will Iorgive, have mercy upon and aid the person who aIter having sinned
renders taubah according to the rule oI the Shariat and reIorms his acts Ior the Iuture, i.e.
he abstains Irom all evil, practices in conIormity with the Shariat and remains Iirm on his
taubah.
THE WAY OF MAKING TAUBAH
Taubah or repentance is to conIess to Allah Taàla one`s sins and to regret such
commission. Resolve Iirmly to discharge all huqoaqul Ibaad (rights oI others) and other
duties which are obligatory, but which have not been rendered. This intention should be
immediately made and thereaIter the actual IulIilment oI such rights and duties put into
motion. Alternatively, the pardon oI those whose rights were usurped should be obtained.
When a sin has been committed, immediately perIorm two raka`ts Salaat with the
intention oI Taubah. One then has to oIIer repentance with both the tongue and heart. The
taubah should be made Iervently and vigorously. II one is unable to shed tears, then one`s
Iace should rake on the appearance oI a concerned and crying person while making
taubah.
For the purpose oI making taubah, recall your sins and then oIIer repentance in proIusion.
However, do not meditate about the sins committed or do not make vigorous attempts in a
bid to remember what sins had been committed, Ior this attitude will create a barrier
between the repenter and Allah Taàla. This constitutes an obstacle in the path oI love and
progress. AIter having made a sincere taubah, iI previous sins come to mind then renew
the taubah. Do not be too much concerned about sins Ior which taubah has already been
made.
While making taubah there should be a degree oI moderation in mentioning the sins.
There is no need to recite a whole list oI sins while making taubah. Seek Iorgiveness Ior
all sins in general. According to the Hadith ShareeI one should say:
'And, I repent oI even such sins which You are more aware oI.
'I repent oI such sins which I am aware oI and oI such sins which I am unaware.
Pondering about sins is in actual Iact destruction oI time and diversion Irom the
remembrance oI Allah. However, one should make special taubah Ior sins which one
recalls automatically. The real Goal is Allah Taàla and not the remembrance oI sins
neither the remembrance oI acts oI obedience. The purpose oI remembering sins is to oIIer
repentance. Hence, once taubah has been made, one should not deliberately and
consciously ponder over sins thereby making such remembrance a deIinite purpose
because this will engender the idea that Allah Taàla is displeased with one, and this is a
dangerous idea.
THE METHOD OF ACQUIRING TAUBAH
Remember and reIlect about the warnings sounded in the Quràan and Hadith in regard to
sins. The pang oI regret which enters the heart as a result oI such reIlection is in actual Iact
taubah.
MUHABBAT
Allah Taàla says:
'He (Allah Taàla) loves them and they love Him.
'Those who have Imaan are strongest in love Ior Allah.
'He who loves to meet Allah, Allah loves to meet him. And, he who detests the meeting
with Allah, Allah detests meeting him.
THE NATURE OF MUHABBAT
The inclining oI the heart towards something which gives it pleasure is called muhabbat
(love).
Muhabbat consists oI two kinds: Muhabbat Tabì (physical love) and Muhabbat Aqli
(intellectual love). Muhabbat Tabì is not a voluntary or volitional condition. Its
occurrence and endurance are non-volitional. Sometimes non-volitional acts are not
lasting and are merely transitory. It is Ior this reason that Muhabbat Tabì is not
commanded. On the contrary, the origination and endurance oI Muhabbat Aqli are
volitional. It is, thereIore a state which can endure. Muhabbat Aqli is thus commanded. It
is this kind oI Love which is superior and preIerable. Since the source oI physical love is
emotion, it is a passing state.
THE CAUSES OF MUHABBAT
There are three Iactors giving rise to muhabbat;
1. IHSAAN (Kindness and Iavour). Ihsaan shown gives rise to muhabbat .
2. 1AMAAL (Beauty). Beauty brings about attraction which gives rise to muhabbat.
3. KAMAAL (PerIection). PerIection in a thing also induces muhabbat .
These three attributes par excellence exist in only Allah Taàla. The muhabbat endures as
long as these attributes endure. In so Iar as the Object oI True Love (Allah Taàla) is
concerned, these attributes are eternal. They will endure Iorever, hence love Ior Him is
perpetual. Since, the existence oI attributes in the state oI perIection is not Iound
independently (Biz-zaat) in any being other than Allah Taàla, the kamileen (the Saints
who have attained spiritual perIection) cannot have Muhabbat Aqli (Intellectual Love) Ior
anyone besides Allah Taàla. MuhabbatTabì (physical love) is possible with others, but
the love which has been commanded Ior Allah Taàla is Muhabbat Aqli. The terminology
oI the Quràan and Hadith describes: this Iorm oI love as Hubb.
This should not be understood to mean that the kamileen are devoid oI Muhabbat Tabì.
However, in them (the kamileen), Muhabbat Aqli is dominant. At times Muhabbat Tabì
in the kamileen exceeds the love in those in whom Muhabbat Tabì is dominant, but
Muhabbat Aqli remains dominant inspite oI this comparative higher degree oI Muhabbat
Tabì. At times, Muhabbat Tabì becomes dominant in even the kamileen, but this is not
Irequent.
In short, the kamileen are perIect in both Muhabbat Aqli and Muhabbat Tabì, the Iormer
being dominant while in others, Muhabbat Tabì (physical love) is dominant. Although
this attribute oI excellence (in the kamileen) is not a goal in itselI, it nevertheless is
praiseworthy. Those devoid oI both these aspects oI love are in danger. Muhabbat is thus
essential. Obedience without muhabbat is not suIIicient since there is no resolution and
Iirmness in such acts oI obedience devoid oI love.
ACQUIRING THE MUHABBAT OF ALLAH
Constant remembrance and contemplation oI the Attributes and Bounties oI Allah Taàla
will induce the desired Muhabbat Ior Him. Compliance with the Laws oI the Shariat and
much Thikr oI Allah expel the love oI others Irom the heart, making way Ior the exclusive
Love oI Allah Taàla.
SHOUQ
Allah Taàla says:
'Those who yearn Ior the meeting with Allah (should take solace in the knowledge) that,
verily, the Time oI Allah is approaching.
Rasulullah (saws) said: 'I ask oI You (O Allah!) sight oI Your Face and Shouq
(eagerness) Ior meeting You.
THE NATURE OF SHOUQ
The condition oI natural desire (eagerness) which is a physical state to behold and Iully
comprehend a beloved object whose perIection is only partially known is termed Shouq.
Shouq is the initial stage oI Muhabbat. At a later stage it develops into uns (aIIection). At
this stage the conditions prevailing during shouq do not remain. Among such conditions
are proIuse crying and absorption in thought to such a degree that this condition asserts its
dominance. Some (along the journey) consider such conditions to be the goal (oI the
sojourn), hence become depressed when these are reduced in the state oI uns. However,
there is no need to be concerned at this reduction in such Ieelings because the goal is not
the state oI shouq to be perpetual that one should at all times be engulIed in this state.
The purpose is not to eliminate natural desires neither is the purpose to create a constant
throb in the heart. Rasulullah (saws), explained the limit oI shouq in the Iollowing way:
'(O Allah!) I petition You Ior shouq Ior meeting You; such shouq which is devoid oI
hardship and which does not harm; such shouq which is not a trial leading astray.
Sometimes excessive aIIection and love bring about destruction. It brings about a
disturbance in righteous acts (a`mal) which are in Iact the medium Ior attaining Divine
Proximity. The true goal is achieved via the agency oI executing the Divine Commands.
Excessive shouq (eagerness) and ishq (love) interIere with this means. At times when
shouq is overpowering, one transgresses the limits oI respect and makes such statements
which are disrespectIul.
Most ush-shaq (those immersed and lost in love) are guilty oI disrespectIul statements
which they utter in states oI ecstasy. This disrespect is harmIul although such disrespect
uttered in ecstasy is Iorgiven. But, it is not a condition oI kamal (excellence). Rasulullah
(saws) was perIect in obedience, respect and love, hence he made the duà mentioned
above.
ACQUIRING SHOUQ
Shouq being a necessary corollary oI Muhabbat, its acquisition is by inculcating Muhabbat
oI Allah Taàla.
THE NATURE OF UNS
Uns is a state oI delight and pleasure induced by true recognition oI certain known
attributes oI an object. In this state the object is known only partially, part oI it being
hidden. The known attributes on which the gaze Is Iocussed induce the condition oI uns.
Uns is also a necessary corollary oI Muhabbat. Its acquisition is along with Muhabbat oI
Allah Taàla.
KHAUF
Allah Taàla commands in the Quràan ShareeI:
'And Fear Me.
'He who Iears, sets oII (on the journey) at night; he who sets oII at night, 'reaches the
destination; Hark! The merchandise oI Allah is expensive. Hark! The merchandise oI
Allah is Jannat.
Nature of Khauf
KhauI is the painIul condition oI the heart, which arises as a result oI thinking oI
something reprehensible and the Iear oI it materializing.
The nature oI khauI consists oI the possibility oI athab (punishment). This possibility
extends to every person, Ior he may be overtaken by athab. This is the extent oI khauI
which has been commanded and imposed upon the servant. This extent, viz. Iearing the
possibility oI athab, is a compulsory condition (shart) oI Imaan. It is also known as
khauIe-e-aqli (intellectual Iear). At the behest oI sin this Iaculty (khauI-e-aqli) has to be
put into operation. The warnings and punishments oI Allah Taàla should be recalled and
ruminated over so as to be saved Irom sin. This degree oI khauI is Fardh (compulsory). Its
non-existence induces and involves one in sin. It is the medium oI exhorting towards
virtue and steering one away Irom sin.
Allah Taàla has combined the noble attributes oI hidayat guidance Irom Allah), rahmat
(mercy), ilm (knowledge) and ridha (contentment) Ior those who are imbued with the
khauI oI Allah TaàIa. All beings Iear the one who Iears Allah Taàla. Allah Taàla has
stated that in the servant, two Iears will not combine. This means that the servant oI Allah,
who on earth entertains the khauI oI Allah Taàla, will be Iearless in the Akhirat; and, he
who had no khauI oI Allah Taàla on earth, will be overtaken by Iear and calamity. In this
regard, Rasulullah (saws) said:
'On the Day oI Qiyaamat every eye will he crying excepting the eye which reIrained Irom
gazing at that which Allah Taàla had Iorbidden, and the eye which stood guard in the
Path oI Allah, and the eye Irom which emerged a tear-drop equal in size to the head oI a
Ily, in Iear oI Allah Taàla.
In a Hadith oI Mishkat ShareeI it is said that Allah will make haraam (unlawIul) the Iire oI
Jahannam Ior such a person. In the hadith it is also stated that on the Day oI Qivamat,
Allah Taàla will proclaim to the malaikah to remove Irom the Fire anyone who had at any
time or occasion Ieared Allah.
Fear is thus incumbent Ior every Mu`min. There are two reasons Ior this need.
One. The possibility of one committing voluntarily an act of disobedience in the
future.
Two. The possibility of some act of disobedience having been voluntarily committed,
but due to negligence one`s attention has been diverted therefrom. Such diversion is
also a voluntary act of disobedience.
It is a Iact that the robber because oI the Iear oI being apprehended abstains Irom robbery;
the child because oI the Iear oI punishment abstains Irom mischieI; because oI the Iear oI
being Iined people reIrain Irom violation oI law. When Iear is eIIaced, anarchy is the
consequence in the land. KhauI severs the roots oI all evil while at the same time it is the
medium oI all obedience.
The manner in which to acquire the khauI oI Allah Taàla is to meditate on his Wrath and
Athaab.
RA1AA
Allah Taàla says:
'Do not despair oI the Rahmat oI Allah...
'II even the kaaIir realises the extent oI Allah`s Rahmat (mercy), he (too) will not loose
hope oI Jannat.
Nature of Rajaa
Raja is the state oI the heart`s tranquillity which develops as a result oI one`s yearning Ior
the desirable objects oI Iadhl (Divine Grace), MaghIirat (Iorgiveness), Ni`mat (Bounty)
and Jannat, while devising ways and means Ior their attainment. Thus one who remains in
expectation oI Rahmat and Jannat, but does not adopt the means oI their acquisition, viz.,
amal salih (righteous deeds), taubah (repentance), etc., will not attain the goal oI Rajs. He
remains on the contrary in deception. He is like the one who inspite oI not sowing the
seeds, expect s to reap the crop. He dwells in empty desire.
The manner oI acquiring Raja is to reIlect about the vastness oI Allah`s Rahmat and His
MuniIicence.
ZUHD
Allah Taàla states:
'...So that you do not grieve over what you have lost nor become proud over what you
have.
Rasulullah (saws) said: 'The Iirst virtue oI this Ummat is yaqeen (Iirm Iaith) and zuhd,
and the Iirst corruption oI this Ummat is bukhl (niggardliness) and amal (distant and
remote hopes).
Nature of Zuhd
Zuhd is to reIrain Irom an object oI desire in the pursuit oI a nobler objective, e.g.
reIraining Irom the desire oI the world and pursuing the desire oI the Akhirat. This is
Zuhd. The basis oI Zuhd is the Nur and Ilm which Allah Taàla inspires into the heart oI
man. As a result, his breast expands and he realises with clarity that the world with all its
belongings is more contemptible than the wing oI a Ily and that only Akhirat is noble and
everlasting. When this Nur is acquired, the worthlessness oI the world Iully dawns upon
man. The eIIect oI Zuhd is the attainment oI contentment upon the obtainal oI the bare
necessities oI liIe. Thus the Zahid (the one who has Zuhd) is satisIied with the bare
necessities in the same way as the traveller is satisIied with the necessities which he takes
along on his sojourn.
Zuhd is not abstention Irom pleasures. Reduction oI pleasures is suIIicient Ior the attribute
oI Zuhd. In other words, one should not be engrossed in pleasures. Constantly hankering
aIter luxuries is negatory oI Zuhd. On the contrary, obtainal oI luxuries without undue
eIIort and arrangement is the ni`mat oI Allah Taàla, Ior which shukr (grateIulness) has to
be oIIered. Along with granting comIort to the naIs, eIIort too should be imposed on it.
In all truth, gold and silver and the world with all its possessions, in the sight oI one whose
gaze is Iocussed on Allah, are oI no value. Rasulullah (saws) never preIerred the world Ior
himselI nor Ior those close to him. Whatever creation possesses is the material oI the
world. It is essential to sever one`s hope Irom all things. He who is successIul in this
objective, will attain tranquillity, because both heart and body Iind rest and peace in Zuhd.
The manner in which to acquire Zuhd is to meditate on the deIects, harms and ephemeral
nature oI the world, as well as to reIlect on the beneIits and the everlasting nature oI the
Akhirat.
TAWAKKUL
Allah Taàla says:
'Upon Allah should the Believers have tawakkul (trust).
Rasulullah (saws) said: 'When you ask, ask oI Allah and when you seek aid, seek Irom
Allah.
THE NATURE OF TAWAKKUL
Reposing implicit trust oI the heart in only the Creator is called tawakkul. The meaning oI
tawakkul is expressed by the term taukeel (to make or appoint a wakeel or a counsellor,
agent, representative). When one lacks the understanding and ability Ior something then
another is appointed to execute the task. Such appointment oI an agent to act on one`s
behalI is the meaning oI taukeel. Tawakkul then is to act in accordance with Allah`s
Scheme, i.e. to adopt the principles and laws oI the Shariat, and to resign oneselI unto
Him. In every act or task, the means required Ior the task will be employed within the
conIines oI the Shariat and one`s trust will be placed in Allah Taàla.
THE FUNDAMENTALS (ARKAN) OF TAWAKKUL
Tawakkul has three Iundamental principles: Ma`riIat, Halat and A`mal.
MA`RIFAT
This consists oI Tauheed oI Allah Taàla which means: Besides Allah there is no object oI
worship; He is Incomparable; He has no partner; All sovereignty belongs to Him; All
praise and glory belongs to Him; He has power over all things. This conception oI
Tauheed acknowledges that Allah Taàla possesses such perIect power and wisdom which
make Him worthy oI all praise and glory. Sincere and honest belieI in this conception oI
Tauheed grounds true Imaan in the heart.
The eIIect oI Imaan grounding itselI in the heart is Tawakkul. The condition essential Ior
achieving this tawakkul is sincere acknowledgement oI tauheed. The meaning oI sincere
acknowledgement is that this Tauheed pervades the heart so much that there remains no
room in one`s heart to entertain any other concept.
HAALAT
The Haal oI Tawakkul is to resign oneselI to Allah Taàla. Assign all aIIairs to Him and
maintain the heart in the state oI peace and tranquillity. it envisages diversion Irom all and
everything other than Allah Taàla. Upon Allah Taàla being made the Wakeel one resigns
in Iull conIidence. Allah Taàla, the Wakeel is Iull oI Wisdom and is the BeneIactor and
Protector oI the one who has reposed tawakkul in him. There is thereIore no need Ior- the
heart to toss in doubt and uncertainty. He will not allow your enemy to vanquish you. In
this way when one Iully realizes that rizq (sustenance), maut (death), hayat (liIe) and all
aIIairs oI creation are within the direct power and control oI Allah Taàla, then there is
absolutely no cause Ior the heart to labour in uncertainty and suIIer any lack oI
conIidence.
A`MAL
The ignorant labour under the misconception that Tawakkul entails abstention Irom eIIort,
the means and material agencies. This idea oI tawakkul is highly erroneous. Tawakkul
does not advocate shunning or abstaining Irom the material agencies which Allah Taàla
has created and made subservient to man. Shunning the legitimate use oI the material
means and agencies Ior legitimate purposes and needs is not lawIul according to the
Shariat.
ACQUIRING TAWAKKUL
The way in which to acquire Tawakkul is by contemplating the bounties oI Allah Taàla,
His Promises and one`s past success.
QANAÀT & HILM
QANAÀT
Qanaàt or contentment means in this regard abstention Irom desires. Contemplating about
the transitory and perishable nature oI the world inculcate Qanaàt.
HILM
Hilm or perseverance means to hold in check the naIs in the Iace oI events which are
distasteIul to one. This quality oI Hilm is acquired by the eradication oI anger. One has to
contemplate constantly about the
remedies Ior anger. This will be explained in the chapter on Akhlaq-e-Razeelah (The
Despicable Attributes).
SABR
Allah Taàla says:
'O People oI Imaan! Adopt sabr (patience).
Rasulullah (saws) said: 'A Believer is To be marvelled because every condition oI his is
good. This is exclusive to the Believer. II he attains happiness, he makes shukr (is
thankIul) and iI calamity overtakes him, he adopts sabr.
NATURE OF SABR
In man are two conIlicting Iorces. The one Iorce impels him towards Deen and
righteousness while the other drives him towards base desires, Asserting the Deeni Iorce
and subduing the Iorce oI lust is called Sabr. In the state oI Sabr, the Deeni Iorce in man
asserts its dominance over the lowly Iorce oI base desire. Its deIinition is given as Iollows:
'Maintaining control oI the naIs in the Iace oI such things which the naIs dislikes.
THE TYPES OF SABR
There are three kinds oI Sabr.
1. SABR ALAL AMAL
2. SABR FIL AMAL
3. SABR ANIL AMAL
SABR ALAL AMAL
This means to be Iirm and constant in practising righteous deeds.
SABR FIL AMAL
This means to have sabr while engaging in the righteous deed. The naIs is held in control
and prevented Irom diversion while engaged in the act oI virtue. Acts oI Ibaadat have to
be discharged adequately by the observance oI the principles and rules pertaining to such
acts. Full attention has to be directed towards the act.
SABR ANIIL AMAL
This means to have sabr in the non-commission oI any act or to restrain the naIs Irom
indulging in the prohibitions oI Allah Taàla.
NI`MAT AND MUSEEBAT
Ni`mat (Iortune, Iavour, blessing) produces delight and happiness which in turn result in
muhabbat (love) tor Allah, The BeneIactor. On the contrary museebat (diIIiculty,
hardship, calamity) produces unpleasantness and grieI. Thus the occasion oI sabr is in the
Iace oI museebat. Museebat is the condition detested by the naIs. This condition is oI two
kinds: Iirst, the Iorm oI hardship, and second true hardship.
GrieI and Irustration Iollow in the wake oI true hardship which is the consequence oI sin.
Hardship which brings about the strengthening oI one`s bond with Allah and elevates
one`s spiritual condition is not true hardship. It is merely a resemblance or Iorm oI
hardship. It increases one`s submission to Allah Taàla. The AriIeen do perceive hardship.
In Iact their sense oI perception is sharper, but due to their gaze being on Allah Taàla
their grieI and sorrow do not exceed the limits.
DiIIiculties are a means Ior the expiation oI many sins. At times Allah Taàla wishes to
bestow a special rank oI elevation to a servant, but the latter lacks the ability to attain that
loIty rank solely by virtue oI his righteous deeds. Allah Taàla then aIIlicts him with some
hardship by virtue oI which he attains the desired loIty rank. It appears in the Hadith
ShareeI that on the Day oI Qiyaamat the people oI ni`mat (Iortune and happiness) will
envy those who had undergone museebat (hardship and sorrow). They will envy them and
wish:
'Would that our skins were cut to bits with scissors so that today we could have attained
the ranks bestowed to the people oI hard-ship.
It is also narrated in the Hadith ShareeI that he who takes his vengeance, Allah Taàla
assigns his aIIair to him (the one who took his own course). But the one who adopts sabr,
Allah Taàla extracts vengeance on his behalI. Allah then sometimes awards him in this
world, or may in Qiyaamat waive punishment totally Irom him. Allah Taàla states in the
Quràan ShareeI:
'When a hardship aIIlicts you. say: innalillahi wa inna ilayhi raji oon (Verily, we are Ior
Allah and unto Him will we return).
The purport oI this aayat is that one should engage in the thikr oI '
'
' '
'
' =
, , at
the time oI diIIiculty and hardship. One should meditate the meaning oI this statement,
that we are the exclusive property oI Allah; we belong to Him and He has the Iull right to
utilize and dispose oI His property as He deems Iit; we are thereIore, contented with the
decree oI Allah.
When hardship aIIlicts one, Iirstly remember one`s sins. Such remembrance oI
shortcomings and Iaults will IortiIy one against depression during the hardship. One will
then realize the correctness oI the aIIliction and accept it without complaint. One will
regret and not complain. Secondly, meditate the reward which Allah has promised Ior
hardship. Remembering this reward will lessen the grieI and keep one resolute in the state
oI hardship. Never complain nor entertain the impression that Allah Taàla has become
displeased with one. This impression is dangerous because it weakens the bond with Allah
Taàla and by degrees one`s relationship with Allah Taàla becomes eIIaced.
Consider hardship as either a punishment or a trial and contemplate its reward. At the time
oI hardship, the Shariat instructs sabr and Iirmness. For every hardship, the compensation
will be good. There is, most assuredly, beneIit in hardship, in this world as well as in the
Akhirat although one may not be able to understand the worldly beneIit therein.
ACQUIRING SABR
Sabr is inculcated by weakening the desires oI lust and emotion.
SHUKR
Allah Taàla says:
'Be grateIul unto Me.
Rasulullah (saws) said: 'II happiness reaches him (the believer), he is grateIul.
THE NATURE OF SHUKR
Accepting that all beneIit is Irom the True BeneIactor (Munìm Haqeeqi), the eIIect oI
which is to be happy with the BeneIactor and be ever ready to render obedience to Him, is
the meaning oI Shukr.
The meaning oI Shukr envisages:
Acceptance oI the Iact that all beneIit is Irom Allah, the True BeneIactor (Munìm
Haqeeqi). This acceptance induces:
1. Happiness with the BeneIactor.
2. Eagerness to execute the commands oI the BeneIactor and to abstain Irom his
prohibitions. One should consider all beneIit, goodness and pleasant conditions as the
bounties oI Allah and regard these to be in greater measure than what one really deserves.
Praise is to be oIIered to Allah and His bounties should not be employed in evil and sin.
His Iavours should be used in obtaining His Pleasure. This is the true meaning oI Shukr.
This conception oI Shukr will be comprehended only when one has realized the purpose
underlying creation and the Iunctions oI the various aspects oI creation. For instance, the
eye is a ni`mat oI Allah Taàla. Its shukr is to employ it correctlyto employ it in only
lawIul avenues, e.g. making tilaawat oI the Quràan Majeed, acquiring knowledge,
studying the wonderIul creation oI Allah so as to gain lesson and realize the greatness and
splendour oI Allah Taàla, etc. The shukr oI the eye Iurther demands that it be restrained
Irom glancing at and viewing objects which Allah Taàla has prohibited. Similarly, the ear
is a ni`mat. Its shukr is to employ It correctly, e.g. in listening to the thikr oI Allah, to such
talks which remind one oI the Aakhirat, and to prevent it Irom listening to evil,
nonsensical and Iutile talk.
The tongue is a ni`mat. Its shukr is to employ it in thikr, in expressing hamd, thanaa and
shukr oI Allah, and to restrain it Irom complaining in adversity and Irom all evil generally.
It is highly inappropriate and sinIul Ior such a worthless slave as man to complain about
any condition which Allah Taàla, the True King, has imposed on him. A word oI shukr
emanating Irom the tongue is recorded as an act oI obedience.
Mere expression oI shukr with the tongue unaccompanied by the true state oI shukr oI the
heart is only lip-service. It is essential that along with verbal expression oI shukr, the heart
should value and honour the ni`mat oI The BeneIactor. Mere verbal shukr will be like the
outer-casing, like the outer-covering which is its external Iorm. The rooh (soul and
essence) oI shukr is that the honour and appreciation oI the Munìm (BeneIactor) and the
ni`mat (the bounty) are ingrained in the heart.
The initial stage oI shukr is at the intellectual level. In other words, it is the correct
understanding oI the true meaning oI shukr and the realization oI the honour oI the
BeneIactor. The Iinal stage oI shukr is the maniIestation oI its eIIect on one`s body,
movements and all states. In short, all the belieIs, acts oI worship, mundane acts, moral
and social liIe oI the shaakir (the one who is truly grateIul to Allah) will be in conIormity
with the Shariat.
ACQUIRING SHUKR
Shukr is acquired by contemplating the bounties oI Allah Taàla. Every ni`mat is to be
related to Him. By degrees such meditation will imbue the Love oI Allah in the heart, the
result oI which will be the attainment oI the perIect stage oI Shukr.
SIDQ
Allah Taàla says:
'Verily, the Mu`minoon (Believers) are those who believe in Allah, and His Rasul.
ThereaIter they have no doubt and they strive in the Path oI Allah with their wealth and
their lives. Assuredly, they are the Saadiqoon (the truthIul ones).
The Iollowing is narrated in the Hadith ShareeI: 'Nabi (saws) passed by Abu Bakr
(radhiyallahu anhu) while he was cursing some oI his slaves. Rasulullah (saws) turned
towards him and said. People who curse and people who are truthIul!
Abu Bakr (radhiyallahu anhu) said: I will not repeat it.
THE NATURE OF SIDQ
The nature oI Sidq consists oI developing a rank acquired until it attains perIection.
The meaning oI Sidq is Iirmness. It is Ior this reason that a Wali-e-Kaamil (a saint who
has attained spiritual perIection) is called a Siddeeque. In all ahwaal (states), aIàal (acts)
and aqwaal (statements) the Wali-e-Kaamil has been well-grounded. He has realized the
state oI perIection. In the Shariar, the conception oI Sidq includes aIàal (actions), aqwaal
(statements) and ahwaal (states and conditions). Sidq in regard to statements is that talk
should be Iirm and true according to reality. One imbued with this quality is called
Saadiqul Aqwaal. Sidq in regard to actions is that every act be in conIormity with the
Command oI the Shariat and not in conIlict with the Shariat. One whose acts are at all
times in conIormity with the Shariat is termed Saadiqul AIàal. Sidq in regard to one`s
state or condition is that all conditions should be in accordance with the Sunnat.
Conditions which are in conIlict with the Sunnat are Ialse. One whose states are in
accordance with the Sunnat is called Saadiqul Ahwaal.
The states (ahwaal) oI Sidq are such that their eIIect is enduring. The inIluence oI the
states oI Sidq are lasting and dominant. They are not oI a temporary nature. This does not
mean that such ahwaal exist over one perpetually. It is the eIIect or inIluence (athr) oI
these states oI Sidq which lasts and does not disappear.
The summary oI what has been explained is that one should develop the acts oI Ibaadat or
obedience to the stage oI perIection. For example, perIorm Salaat in such a way that it
could be described in the Shariat as Salaat-e-Kaamilah (perIect Salaat), i.e. a Salaat
perIormed observing all the external rules and respects (aadab-e-zaahirah) and all the
internal rules and respects (aadaab-e-baatinah). The same should apply to all other acts oI
obedience and Ibaadat. They should be rendered in the kaamil (perIect) way shown by the
Shariat. The adoption oI this way is Sidq.
ACQUIRING SIDQ
Sidq is dependant upon the knowledge oI the Iactors which produces perIection. One has,
thereIore, to be alert at all times and compensate Ior one`s shortcomings. An endeavour is
to be made to rectiIy imperIectly perIormed obligations. Constancy in improving and
perIecting one`s acts will ensure within a short while the perIect state oI Sidq.
TAFWEEZ
Allah Taàla says:
'I assign my aIIair to Allah. Verily He sees all (His) servants.
Rasulullah (saws) said: 'When you arise in the morning do not contemplate in your heart
about the evening, and when it is evening do not contemplate about the morning.
THE NATURE OF TAFWEEZ
TaIweez is to assign oneselI to Allah Taàla. He may do with one as He desires. One`s
gaze and hope should be on none besides Allah. While employing the means and the
agencies, the result oI all things should be leIt to Allah Taàla.
TaIweez does not mean shunning the means and the agencies which Allah Taàla has
created Ior the acquisition and rendering oI aIIairs. It merely means that one`s conIidence
and hope should he on none besides Allah Taàla. The result oI the employment oI the
means and agencies should be leIt to Allah Taàla. In aIIairs not related to means and
agencies, taIweez should be adopted Irom the very beginning. In such matters one should
not adopt tajweez (plan and scheme).
ajwees (to plan, scheme and programme) is the cause Ior all worry, because oI it being
expected that the operation oI a project planned should proceed along the set plan and
programme arranged Ior it. II the result is contrary to expectation, worry and Irustration
are the consequence. The schemes initiated by man mostly consist oI matters not within
the control oI his volition. It is thereIor puerile to scheme about things not within one`s
volition. It is Ior this reason that the Ahlullaah (the Auliyaa) shun tajweez. They resign
themselves entirely unto Allah Taàla and submit to the Pleasure oI Allah Taàla.
It is necessary to abandon one`s own scheme oI operation and resign oneselI to Allah. This
applies to even the development oI one`s spiritual condition. In trodding the spiritual path
oI development one should not initiate one`s own scheme. Assign everything to Him.
Bestowal or the elimination oI haalaat and kaiIiyaat (spiritual conditions) should be
assigned to Him. The seeker oI Allah should annihilate his tajweez in the Tajweez oI
Allah Taàla. In other words, he has to adopt total and perIect abdiyat (submission and
serIdom being a total slave oI Allah Taàla).
THE WAY OF ACQUIRING TAFWEEZ
When being conIronted with an event which is in conIlict with one`s liking then
immediately think that it is an act oI Allah and most assuredly there is wisdom and
goodness in it. In the beginning it will be diIIicult to acquire this attitude. However,
constant reIlection produces the annihilation oI eIIort and then this attitude assumes a
natural condition in the Ahlul-laah (the Auliyaa)
RIDHAA (PLEASURE)
Allah Taàla says:
'Allah is pleased with them and they are pleased with Him.
Rasulullah (saws) said: 'OI the good Iortune oI man is his pleasure with that which Allah
has ordained Ior him.
THE NATURE OF RIDHAA
This consists oI total submission and pleasure with qadhaa (Iate). One should neither by
word or deed object against Iate.
Ridhaa develops to such a loIty degree that its domination permeates one`s being. In this
high state oI Ridhaa hardship recedes and is not considered as such. The state oI ridhaa in
which even pain is not Ielt is called ridhaa-e-tabì (natural ridhaa). The stare in which
ridhaa prevails along with the sensation oI pain is called ridhaa-e-aqli (intellectual ridhaa).
The Iirst state (ridhaa-e-rabì) is a physical condition, the acquisition oI which is not
incumbent. The second stare (ridhaa-e-aqli) is an intellectual condition, the acquisition oI
which is incumbent.
Ridhaa with Iate is commanded and exhorted so as to inculcate in one the qualities oI
perseverance and contentment when aIIlicted by adversity and hardship. When ridhaa has
been inculcated adversity will be taken in its stride with Contentment and without Ieeling
any undue hardship. This is so because the intelligence alerts one to the superior results oI
such ridhaa in the Iace oI adversity. The result oI such ridhaa is Iuture thawaab (reward).
This will be better understood by means oI an illustration. A physician prescribes a bitter
remedy to a patient or may even insist on an operation. The patient bears in mind his
Iuture recovery and health, and willingly submits to the treatment. He is not only pleased
with the physician bur Ieels indebted to him.
Similarly he who Iirmly believes that Allah Taàla will grant thawaab Ior every diIIiculty
and sorrow experienced here, will most certainly be imbued with pleasure and happiness.
The thawaab Ior such ridhaa is oI such a nature that all diIIiculty wanes into nothingness.
It is improper to desire anything contrary to that which Allah Taàla has willed and
ordained Ior the servant. When Allah Taàla considers adversity and diIIiculty appropriate
and advantageous Ior us, then we as His servants have no valid reason Ior dissatisIaction
and sorrow.
Whatever state Allah Taàla chooses Ior a servant, that is best Ior him. Man seeing another
in a more prosperous condition than himselI yearns Ior such prosperity and is not
contented with his own lot. But, reIlection will convince one that the condition chosen Ior
one by Allah Taàla is best.
It should be observed that making duaa is not contrary to ridhaa. Ahlullaah (Saints oI
Allah) resort to duaa merely because oI the Divine Command. In this way they proIess
their abdiyat (state oI total submission and slavery to Allah). They thereIore do no insist
on the attainment oI what is being supplicated Ior. In all states and circumstances they are
Iully pleased with the Choice oI Allah Taàla whether their duaa is accepted or not. Non-
acceptance never induces in them dissatisIaction. This then is the sign oI Ridhaa.
ACQUISITION OF RIDHAA
Ridhaa is the eIIect oI muhabbat (Love Ior Allah). There is thereIore no separate means oI
acquiring this quality. Ridhaa is a necessary corollary oI muhabbat.
FANAA (ANNIHILATION)
NATURE OF FANAA
The nature oI Ianaa consists oI the elimination oI evil deeds and lowly attributes oI the
Ilesh. In other words, Ianaa is abstention Irom sin and the expulsion Irom the heart oI all
love other than the Divine Love; expulsion oI greed, lust, desire, vanity, show, etc. In the
state oI Ianaa the reality oI the true and only relationship asserts itselI in the mind. One
realizes and Ieels that the only real relationship is with Allah Taàla.
ACQUISITION OF FANAA
This loIty, state oI Ianaa is attainable by mujaahadah and Thikr in abundanceThikr by
means oI both the tongue and heart.
FANAA-UL-FANAA (ANNIHILATION OF ANNIHILATION)
At times the Saalik becomes oblivious oI his state oI Ianaa. This unawareness is termed
Ianaa-ul-Ianaa. This state is also known as baqaa (perpetuity). In this state the realization
oI one`s condition oI selIlessness disappears.
The annihilation oI human qualities is also called qurb-e-nawaaIil and the annihilation oI
that (selI ego) is described as qurb-e-Iaraaidh, i.e. the disappearance oI awareness oI
others.
The development oI righteous deeds into one`s natural disposition and the perIection oI
the loIty attributes (akhlaaq-e-hameedah) are also termed baqaa.
The state oI Ianaa-ul-Ianaa is realized by abundance oI Thikr (remembrance oI Allah) and
Iikr (contemplation) done with constancy.
HIRS (GREED)
Allah Taàla says:
'Do not raise your eyes towards the glitter oI` the worldly liIe which We have granted to
various groups among them (kuIIaar).
Rasulullah (saws) said: 'The son oI Aadam ages while two things oI his grow younger,
viz., greed Ior wealth and greed Ior (longer) liIe.
THE NATURE OF HIRS
The engrossment oI the heart with wealth, etc. is hirs. Hirs is the root oI all spiritual
ailments. It is, thereIore, proper to describe it as the mother oI all maladies. All mischieI
and striIe are the consequences oI this lowly attribute. It is because oI hirs that people
plunder and usurp the rights oI others. The basis oI immorality is the lust Ior bestial
pleasure. The root oI all akhlaaq-e-razielah is this very hire.
All the aariIeen (Auliyaa oI Allah) maintain that the Ioundation oI akhlaaq-e-razielah is
kibr (pride) and kibr is synonymous with the desire Ior Iame. Thus, the basis oI kibr too is
hirs.
II man possesses two valleys Iilled with gold and silver, by nature he will desire a third.
The more the demands oI greed are satisIied, the greater will be its demands. Greed is like
one aIIlicted with rash. The more he scratches, the worse the rash becomes. Allah Taàla
says:
'What! Is there Ior man everything he desires?
In other words, it is not possible Ior man to IulIil all his desires. It is Ior this reason that
the harees (the one who has greed) has no peace oI mind. Nothing besides soil (i.e. the
grave) can satiate his greed. BeIore a wish can attain IulIilment, another develops. When
one is not contented with taqdeer, one is smitten by a multitude oI desires and hopes, the
IulIilment oI which is most diIIicult. The result oI non-IulIilment oI desire is Irustration
and worry. The harees inspite oI perhaps possessing wealth in abundance and enjoying
luxury, is perpetually aIIlicted with Irustration.
THE REMEDY
Reduce expenditure. This will diminish concern and yearning Ior more earnings. Forget
about the Iuture and bear in mind that the harees always is contemptible.
TAMA` (COVETING-DESIRE)
Allah Taàla says:
'Follow not desire, Ior it will lead you astray, away Irom the Path oI Allah.
Rasulullah (saws) said: 'A weakling is one who Iollows his desire and then has hopes on
Allah (Ior reward).
Desire means preIerence Ior things which conIlict with the Shariah. The highest degree oI
such desire is kuIr and shirk. The lowest degree is diversion Irom perIect obedience.
Straying Irom Siratul Mustaqeem (the Straight Path) is common to all Iorms oI tama`.
THE REMEDY
The remedy Ior tama` is mujaahadah-- to accustom oneselI to oppose the desires oI the
lowly naIs so that the carnal and material desires oI the lowly naIs are subordinated to the
Pleasure oI Allah Taàla. Mujaahadah is to exercise restraint on the demands oI the naIs
irrespective iI such restraint is simple or diIIicult.
GHUSSAH (ANGER)
Allah Taàla says:
'And those who swallow anger and those who Iorgive people, Allah loves the righteous.
Rasulullah (saws) said: 'Do not become wrathIul.
'A powerIul man is not one who deIeats (another) in physical combat. Verily, a powerIul
man is he who controls his naIs at the time oI anger.
In another narration it appears that a strong man is he who controls anger. It is essential to
keep anger under control. One should never act spontaneously in accordance with the
dictates oI anger. On the contrary, anger should be made subservient to the instruction oI
the Shariah. It is natural to be aroused in the state oI anger. Such natural propensity is not
rebukeable. But, Allah Taàla has endowed man with volition (ikhtiyaar will-power).
Anger has thereIore to be controlled since it is within the scope oI man`s volition to do so.
Failure to exercise this volitional power is contrary to insaaniyat (humanity).
There are many reasons Ior the inclusion oI anger in the natural attributes oI man. Along
with the quality oI anger Allah Taàla has endowed man with the ability to control such
anger to ensure that the latter is not misappropriated and unjustly employed.
Ghussah in itselI comes into motion involuntarily. It is automatically activated. But, acting
in accordance with its demand is voluntary, hence reIraining Irom it is likewise voluntary.
The remedy Ior a volitional act (the way oI curbing it) is nothing other than the exercise oI
one`s volitional power to bring about restraint and control. This is within one`s ability
even iI one experiences a degree oI diIIiculty in the exercise oI such volition. Repeated
exercise oI the volition oI restraint weakens the demand oI anger. In consequence,
reIraining Irom anger becomes a relatively simple task.
The Iollowing narration appears in the hadith shareeI:
'The qadhi should not decide between two parties while in anger.
The judge or the ruler is not permitted to issue a verdict while in anger, but should
postpone the trial or case Ior a later dare. The term, qaadhi in the context oI this Hadith
applies to every person having authority over people. The instructor, teacher and head oI a
Iamily all Iall within the purview oI this Hadith. They should not be hasty in meting our
punishment to their subordinates while in the state oI anger.
Those in authority should remember that .Allah Taàla is the deIender oI the rights oI
those who have no deIender. Allah Taàla will demand Irom the aggressor the rights oI the
oppressed. According to the Hadith ShareeI, Allah Taàla and Rasulullah (saws) will claim
Irom the tyrannical ruler the rights which he usurped even Irom his non-Muslim subjects.
It is thereIore imperative to exercise caution when punishing.
In cases oI injustice executed in the state oI anger, it is essential that the aggressor, aIter
his anger has subsided, publicly apologise and humble himselI in the presence oI the one
whom he has wronged. The aggressor should personally apologise in proIusion and seek
the pardon oI the one whom he had wronged. This measure will restore the intelligence oI
the aggressor to equilibrium. He will thus be prevented Irom the perpetration oI injustice
at the behest oI anger.
At all times reIrain Irom haste. One has to strive greatly in opposing the dictates oI anger.
Whenever one succumbs, resort to istighIaar and obtain the pardon oI the one whose rights
have been violated. Recite:
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Q ' - ~ - =
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when overtaken by anger: sit down iI you happen to be standing; iI you happen to be
sitting then lay down. Make wudhu with cold ware: or drink cold water. Divert your
attention by immediately engaging in some other activity, especially reading which is very
eIIicacious in curbing anger. II all this Iail to eliminate the anger, withdraw Irom the
presence oI the one who is the target oI your anger.
The Remedy
Remember that Allah Taàla has greater power and authority over you and that you are
also disobedient to Him. Should he also adopt the attitude oI Wrath with you, what will be
your condition? Also reIlect that nothing can happen without the Will oI Allah Taàla.
Ponder then:
OI what worth am I? I am an absolute non-entity. How can I then act in conIlict with
Allah Taàla
DAROGH (FALSEHOOD)
Allah Taàla says:
'ReIrain Irom Ialse statements.
Rasulullah (saws) said: 'Make truth incumbent on you and beware oI Ialsehood.
Falsehood is to speak contrary to Iacts. For a person to be regarded as a liar it will suIIice
that he narrates every rumour without investigating whether it is a Iact or not. Rasulullah
(saws) ordered abstention Irom lies because Ialsehood and immorality are complementary
partners and both will be in Jahannum. Nabi (saws) said that Ialse evidence is equivalent
to shirk.
In a vision Rasulullah (saws) was shown a man whose cheeks were being repeatedly slit
Irom ear to throat. The cheeks would heal immediately upon having been slit and the
process oI slitting would be repeated. Upon enquiring, Rasulullah (saws) was inIormed by
Jibraèel (alayhis salaam) that the one who was being thus punished was a liar and this
punishment will continue in the grave until Qiyaamah.
In another hadith it is narrated that a woman called her child. To entice the child in coming
to her she indicated to the child that iI he came, she would give him something. Rasulullah
(saws) asked her that iI the child came, what would she give him? She replied that she
would give dates. Rasulullah (saws) then commented that iI she had no intention oI giving
the child anything, her statement merely being to lure the child to her, then such statement
is also a lie.
THE REMEDY
When speaking, be careIul. Do not speak without thinking. Ponder beIore you speak and
be Iirm in conIronting and curbing the urge to speak what is Ialse. II Ialsehood was spoken
then compensate this error by means oI istighIaar. Should any word contrary to the
Shariah slip Irom your mouth, resort to Taubah in abundance.
HASAD (1EALOUSY ENVY)
Allah Taàla says:
'(Say) I seek reIuge with the Rabb oI the morning Irom the evil oI the haasid (jealous
person) when he envies.
Rasulullah (saws) said: 'Do not be jealous among yourselves.
To be displeased with another`s good position and to wish Ior its elimination is hasad.
Hasad has three stages.
1. The natural human quality. In this degree of hasad, man is excused and is not at
fault.
2. Acting according to the demands of hasad. In this degree of commission, man is a
sinner.
3. Opposing the demands of hasad. In this degree, man is laudable and will be
rewarded.
Generally the basis oI hasad is takabbur (pride) and ghuroor (Ialsehood). Without any
valid reason man seeks to withhold the bounties oI Allah Taàla. He desires (at times
consciously and at times subconsciously) that like himselI, Allah too should restrict His
bounties. Hasad is a malady oI the heart. It is harmIul to both one`s spiritual liIe and
worldly liIe. The harm to man`s Deen (spiritual liIe) is the elimination oI his good deeds
and he becomes the victim oI Allah`s Wrath. Rasulullah (saws) said:
'Jealousy devours good deeds like Fire devours wood.
The harm to his worldly liIe (dunyaa) is the Irustration and worry which perpetually
aIIlicts the envious person. He is consumed by Irustration caused by hasad Ior another
whose disgrace and Iall he always anticipates. In this way the haasid destroys his Aakhirat
in addition to eliminating his worldly comIort and peace oI mind.
THE REMEDY
The disease oI hasad is remedied by praising much the person against whom jealousy is
directed. Praise him no matter how diIIicult this may seem. Honour him and meet him
with respect and humility.
BUKHL (NIGGARDLINESS,
STINGINESS)
Allah Taàla says:
"He who is stingy is in Iact stingy because oI his naIs.
Rasulullah (saws) said: 'The miser is Iar Irom Allah, Iar Irom Jannat, Iar Irom people and
close to the Fire.
Bukhl is to withhold spending when such spending is necessary according to the Shariat
and in order to be kind. Bukhl has two stages.
1. Contrary to the order of the Shariah. This stage is sinful.
2. Contrary to kindness (murrawwat). This degree of bukhl although not sinful is nor
good. Elimination of even this degree of bukhl is commendable and meritorious.
According to the Hadith ShareeI wealth spent to protect one`s honour is also sadqah
(charity). Bukhl is a severe malady, hence Rasulullah (saws) exhorted.
'Save yourselI Irom bukhl, Ior it has destroyed nations beIore you.
It does not, thereIore, behove a Muslim to be miserly. In being stingy one is paving the
path to Jahannam. Bukhl in reality is the eIIect oI love Ior wealth which directs man`s
attention to the world. The consequence oI this is the weakening oI the bond oI love with
Allah Taàla. At the time oI death the miser looks on his wealth with regret and sorrow.
He has to embark on his journey into the Aakhirah reluctantly and Iorcibly because in him
there is no desire to meet Allah Taàla. According to the Hadith, the one who at death has
no desire to meet Allah Taàla is a Jahannami (one who will enter Jahannam).
THE REMEDY
Remembrance oI maut (death) in abundance expels the love oI wealth Irom the heart.
RIYAA (SHOW)
Allah Taàla says:
'They display to people (their acts oI lbaadat).
Rasulullah (saws) said: 'Most certainly, even a little riyaa is shirk.
Riyaa is the intention to enhance one`s dignity in the eyes oI` the people by means oI acts
oI obedience to Allah Taàla. This attitude totally deIeats the purpose oI Ibaadat. The
purpose oI Ibaadat is to gain the Pleasure oI Allah Taàla. Since show or display oI
Ibaadat involves division oI purpose, riyaa is termed shirk-e-asghar (the lesser shirk). By
means oI riyaa one splits the purpose oI Ibaadat by endeavouring to attain both public
acclaim as well as the Pleasure oI Allah Taàla. In this regard the Quràan ShareeI says:
'He who hopes Ior the meeting with His Rabb should practise righteousness and associate
none with the Ibaadat oI his Rabb.
The MuIassireen have explained that the meaning oI 'and associate none with the Ibaadat
oI his Rabb is 'to reIrain Irom riyaa. Qadhi Thanaa-ullah explained this aayat in
TaIseerul Mazhari as Iollows:
'He (the worshipper) does not exhibit his good acts nor does he seek reward or praise Ior
his virtuous deeds Irom anyone besides Allah Taàla.
It is also mentioned in the Hadith ShareeI that on the Day oI Qiyaamah when Allah Taàla
will be compensating people Ior their deeds, the people oI riyaa will be commanded to
proceed Ior reward to those Ior whom they had intended the exhibition oI their acts oI
Ibaadat. In a lengthy hadith it is said that on the Day oI Qiyaamah three persons will be
ushered into the presence oI Allah Taàla. These three will be an Aalim, a generous person
and a Mujaahid who had waged jihaad. These three will proIIer their respective acts oI
Ibaadat to Allah Taàla Who will say to them:
'You have rendered these deeds Ior riyaa and acclaim. You rendered these acts so that
people may say: You are a great Aalim, a generous person and a great mujaahid.` You
have already obtained what you had sought. People have already praised you on earth.
You have thereIore no right here. Enter the Fire.
Rasulullah (saws) also said that a deed contaminated by even an atom oI riyaa is
unacceptable to Allah Taàla. Heed this and reIlect! In view oI the aIoregoing, never
intend to display any act nor intend to conceal it. Concern yourselI with the act itselI, -
intending thereby only the Pleasure oI Allah Taàla. Ignore all diversionary waswasah
(stray thoughts and whisperings oI the naIs and shaitaan) which enter your mind. You may
at times be assaulted by the thought that your act is to obtain the acclaim oI the people.
Ignore this waswasah which in Iact is a ploy oI shaitaan or the naIs engineered to side-
track you Irom executing the righteous act.
Prior to rendering a good deed, reIlect and ascertain your motive. What is your intention
Ior doing the act? Is it to seek the Pleasure oI Allah Taàla or the pleasure oI others? II you
discern any oI the contamination in your niyyat, then puriIy your intention. Divest it oI the
contamination and Iirmly resolve to render the deed Ior the Pleasure oI Allah Taàla.
THE REMEDY
The cure Ior riyaa is the expulsion Irom the heart oI the desire Ior Iame and name. Riyaa
in Iact is a branch oI hubb-e-jah (love Ior name, Iame and glory). Execute your acts oI
Ibaadat in solitude. This Ibaadat in solitude reIers to such Ibaadat which does not have to
be perIormed in jamaat. However, regarding congregational Ibaadar the elimination oI
hubb-e-jah will be suIIicient to combat riyaa in this avenue. Another eIIicacious remedy
regarding riyaa developing in an act oI Ibaadat is to render that speciIic act oI Ibaadat in
abundance. Within a short while the riyaa will be dispelled and by Iorce oI habit the
Ibaadat will become sincere.
U1UB (VANITY)
Allah Taàla says:
'(Remember the time) when your great number pleased you (instilling vanity in you).
Rasulullah (saws) said: 'And the destroyers are: desires which are Iollowed; stinginess
which is obeyed; and a man being pleased with himselI, and this. (last trait) is the worse oI
them (oI the things which spiritually wrought destruction to one).
Ujub is to attribute one`s excellence to oneselI while being oblivious oI the possibility oI
such excellences being snatched away by Allah Taàla. Ujub is a concealed and subtle
trick oI the naIs which always desires to occupy a distinguished rank (above others). The
naIs obtains pleasure in this desire (oI ujub). Allah Taàla detests one who considers
himselI to he distinguished, laudable and the receptacle oI excellences.
Delight over the bounties granted by Allah Taàla is not ujub. Such true delight is not
unrestricted and does not produce vanity since the Iear oI the elimination oI the bounties is
ever present in the heart. One realizes that the excellence or bounty which one has gained
is purely a giIt Irom Allah Taàla Who has awarded it because oI some act or knowledge
(which is also the Iavour oI Allah), and one Iurther realizes that Allah Taàla has the Iull
power oI snatching away the bounty at any time He desires. This experience oI delight is
thereIore not ujub. On the other hand, a person suIIering Irom the ailment oI ujub becomes
neglectIul and Iails to recognize that the bounty in his possession is in Iact a giIt Irom
Allah Taàla. One aIIlicted with ujub considers himselI to be entitled to the bounties.
Ujub resembles takabbur (pride) in all aspects, save one, viz., ujub does not necessarily
imply others to be one`s inIeriors. A person involved in the disease oI ujub considers
himselI to be oI a loIty rank without necessarily regarding another to be his inIerior.
According to the Hadith ShareeI the man oI ujub strutting about in arrogance will meet
Allah Taàla on the Day oI Qiyaamah in the state oI severe wrath.
THE REMEDY
Always regard excellences and virtues which one possesses to be the bestowal oI Allah
Taàla. Contemplate on the power oI Allah and Iear the possibility oI the giIts being
snatches away. Ponder about your Iaults, both internal and external so that the notion oI
perIection and holiness is annihilated.
TAKABBUR (PRIDE)
Allah Taàla says:
'Verily, Allah does not love the proud ones.
Rasulullah (saws) said: 'He who has a grain oI pride in his heart will nor enter Jannat.
Takabbur is to consider oneselI superior to others in attributes oI excellence. There are
many kinds oI takabbur. Most kinds are subtle, concealed and diIIicult to detect. It is only
the thorough gaze oI the Shaikh-e-Kaamil which can discern such hidden Iorms oI
takabbur. In this matter even the Ulama-e-Zaahir (those Ulama who concern themselves
with only the external Law oI the Shariah) are constrained to Iollow an expert in the Path
oI TasawwuI.
In a nutshell takabbur is to voluntarily and consciously regard oneselI superior to others in
religious or mundane excellences in a way which engenders contempt in the heart Ior
others. This is the reality oI takab bur and this is haraam. Takabbur consists oI two
ingredients, viz.,
1. The Ieeling oI superiorityconsidering oneselI to be great.
2. Contempt Ior others.
Takabbur not induced voluntarily, but entering the heart involuntarily is not sinIul. Such
non-volitional pride is merely the external dimension or Iorm oI takabbur. Up to this stage
takabbur is not sinIul. But when one voluntarily entertains the Ieeling oI pride which had
initially crept in involuntarily, then it will be sinIul takabbur. In this case the mere Iorm oI
takabbur is transIormed into the reality oI takabbur.
Where the condition oI contempt Ior others is non-existent, takbburwill not be applicable.
Mere belieI in superiority and inIeriority greatness and smallnessis not takabbur. For
example: an old man regarding an inIant to be small without the notion oI contempt Ior it.
But, the one who intentionally considers himselI better than others, becomes arrogant. His
naIs swells up with pride, the consequences oI which then maniIest themselves. Examples
oI pride are: to regard others with contempt; to take oIIence when others do not greet one
Iirst; to be oIIended iI others do not oIIer you respect; to be annoyed when someone
admonishes you; reIusal to concede the truth even aIter having realized it. May Allah
Taàla keep us under His Protection and save us Irom takabbur, Ior indeed, it is the
severest oI maladies. It is the root oI all spiritual ailments.
t was takabbur which made shaitaan a deviate. The Hadith ShareeI thereIore sounds dire
warnings in regard to takabbur. Allah Taàla has warned that the abode oI the proud ones
will indeed be vile. Pride is the exclusive prerogative oI Allah Taàla. Allah Taàla will
destroy all those who desire to participate in this exclusive Attribute oI greatness.
Rasulullah (saws) said that the mutakabbireen (the proud ones) will be encased in trunks
oI Iire oI Jahannam.
HE REMEDY
This malady is remedies by reIlecting on the Splendour, Glory and Majesty oI Allah
Taàla. This reIlection will produce in one a realization oI one`s own lowly position. Your
own excellences will then recede into nothingness. Also, humble yourselI in the presence
oI those whom you regard as your inIerior. Be respectIul to them so that you become
imbued with humility.
HIQD (MALICE, AVARICE)
Allah Taàla says:
'Be Iorgiving; command righteousness and dissociate Irom the ignorant ones.
Rasulullah (saws) said: 'Do not have malice Ior one another.
Keenah is the condition oI malice which asserts itselI when one lacks the power to take
revenge in the state oI anger. Keenah is the seed oI many evils. When anger has not been
satisIied, its vapours engulI the heart producing a seething eIIect which boils the heart.
This smoke and Ieeling root the malice in the heart. This results in Irustration.
Keenah or hiqd is an intentional condition. It is nor the Ieeling oI mere dislike which
arises involuntarily and unintentionally. In malice one entertains evil in the heart Ior
another by design and at the same time one is concerned about schemes to harm the one at
whom the malice is directed, iI intention and desire to harm are absent, it will not be
malice, but will be known as inqibaadh which is not a sinIul state as this is a natural
condition.
Rasulullah (saws) said that two persons having malice Ior one another are not Iorgiven.
The reIerence to this malice is malice based on injustice and wrong. A hatred Ior the sake
oI Deen is not within the purview oI the malice described here. Such hatred (Ior the sake
oI the Deen) is meritorious since the Hadith commands love Ior the sake oI Allah and
hatred Ior the sake oI Allah.
THE REMEDY
The cure Ior malice is to overlook the Iault oI the one Ior whom hiqd is entertained and to
associate with him irrespective oI the diIIiculty one may experience in the adoption oI
such a big-hearted attitude.
HUBB-E-1AH (LOVE FOR FAME)
Allah Taàla says:
'That (abode) which is Daarul Aakhirah, We will reserve it Ior those who do not desire
greatness on earth nor (do they desire) striIe. And, the ultimate success is Ior the pious.
Rasulullah (saws) said: Two hungry wolves let loose in a Ilock oI sheep do not cause as
much harm as the harm to a man`s Deen wrought by his greed Ior wealth and Iame.
The desire in one that others honour, respect and be submissive to one is termed hubb-e-
jah. It is diIIicult to diagnose the malady oI love Ior Iame. It is only in the event oI an
incident in which one is not honoured that this disease becomes detectable,
Hubb-e-jah is a quality which lies in one`s imagination, hence its nature is transitory. It is
extremely Ilimsy in that it is dependent or, thoughts oI others, Ior jah entails honour oI one
by others. The thoughts oI others thus Iorm the basis oI jah. II others divert their thoughts,
one`s jah is eliminated. Hence, he who desires to be considered Iamous and honourable
has to rely on the thoughts oI othersthoughts which are not within the control oI the one
who desires the jah. But, inspite oI hubb-e-jah being so Ilimsy in nature and temporary,
man hankers aIter it.
Only such jah is detestable which has been acquired by one`s desire and pursuit. Such jah
is a calamity which destroys one`s worldly liIe as well as one`s liIe oI the HereaIter. When
man sees that the world acclaims him, he is overtaken by pride and vanity. These diseases
Iinally destroy him. His Deen is thus destroyed. Many people have Iallen into this trap and
were utterly annihilated.
A Iamous person has many envious enemies who engage in conspiracies to harm and
eliminate him. This then is the harm to one`s worldly liIe. Thus, both Deen and Dunya
suIIer in the wake oI jah.
On the other hand, jah which Allah Taàla bestows upon man without him requesting it, is
a ni`mat (bounty). Like man stands in need oI wealth to a certain degree, so does he stand
in need oI jah to a certain degree. Such limited jah enables him to remain in saIety and be
protected against injustice and oppression. Such saIety enables him to engage in the
ibaadat oI Allah Taàla without Iear and in peace. This amount oI jah is thereIore not
harmIul.
THE REMEDY
Meditate on the Iutility oI hubb-e-jah. Neither the one who honours nor the one who is
honoured will remain. All will perish. It is thereIore childish to be delighted over such a
transitory and illusionary attribute. Contemplating in this way will eliminate this malady.
HUBB-E-DUNYA (LOVE OF THE
WORLD)
Allah Taàla says:
'The worldly liIe is nothing but substance oI deception.
Rasulullah (saws) said: 'The world is the prison oI the Mu`min and the paradise oI the
KaaIir.
All things which give pleasure here to the naIs without being oI any merit in the Aakhirah
is termed dunya. We are aIIlicted with a number oI spiritual ailments all having their
origin in the love oI the world. About this disease, hubb-e-dunya, Rasulullah (saws) said:
'Love oI the world is the root oI all evil.
II this root ailment is treated and cured, all other maladies Ilowing Irom it will also
disappear. A man overwhelmed by hubb-e-dunya has no concern and time Ior the
Aakhirah. Such a person having no care Ior the Aakhirah will not be bothered about
righteous deeds nor will he abstain Irom evil. The one in whom there is hubb-e-dunya has
very little Iikr Ior the Deen. Increase in the degree oI hubb-e-dunya brings about a
corresponding decrease in Iikr (concern) Ior the Deen. Total hubb-e-dunya entails total
lack oI Iikr Ior the Deen. This is maniIest in the kuIIaar.
Dunya does not mean wealth and Iamily. Dunya is the intentional and voluntary adoption
oI anything evil which causes one to become IorgetIul oI Allah Taàla irrespective oI what
that thing may be. Thus, acquisition oI wealth and other material means is not evil, but
hubb-e-dunya (love Ior such material objects) is evil. Wealth is like the water in the ocean
and the heart oI man is like the ship sailing in the ocean. Water, while it Iacilitates the
movement oI the ship can also bring about its sinking. As long as the water remains
outside the ship, it aids its sailing. But entry oI the water into the ship causes it to sink.
Similar is the case oI wealth. Wealth aids man as long as it remains outside his heart.
However, iI its love enters the heart it will bring about his destruction.
The Hadith ShareeI states: 'Halaal wealth is a beneIit to a pious man.
He beneIits because he (a pious man) spends his wealth in meritorious ways. On the
contrary, iI love oI wealth captures the heart oI man, he suppresses the rights oI others.
When the treasures oI the Persian Empire were ushered into the presence oI Hadhrat Umar
(radhiyallahu anhu), he recited the Quràanic aayat:
'The love oI pleasures has been adorned Ior mankind.
He then commented: 'O Allah! It is evident that the desire Ior pleasure is inherent in us.
Its total elimination is not the aim. But, we supplicate that wealth aids us in the attainment
oI Your Love.
The dunya (or the world) which has been criticized is like a serpent whose skin is
colourIul and most beautiIul. But its poison is Iatal. Intelligent people maintain a distance
Irom such danger and are not lured by the externally adorned skin. But a little child
unaware oI the danger oI a snake is attracted by the external beauty and is prepared to grab
hold oI the snake. We are comparable to the little child. We are attracted to the world by
its external beauty and adornment without being aware oI its dangers. Men oI intelligence
and experience do not incline towards the world.
People are generally deceived and overwhelmed by the glitter oI the world because they
are not aware oI its reality. Should the reality oI the world be revealed, they would become
utterly disillusioned and detest it. The Hadith ShareeI states:
'II the value oI the world was equal to that oI the wing oI a mosquito by Allah, He would
not have allowed any kaaIir even a drink oI water Irom it.
In the Eyes oI Allah Taàla the world has no value. It is a detestable object. He thereIore
preIers it Ior His enemies. A man aware oI the realities iI IearIul oI an object detested by
Allah Taàla. Rasulullah (saws) described the world in the Iollowing similitude:
'What relationship with the world have I? My similitude is like a traveller on a mount,
halting in the shade oI a tree (Ior a short while only to leave it again, and proceed along
the sojourn).
The traveller rests a while in the shade and then moves on again.
THE REMEDY
Remember maut (death) in abundance and do not involve yourselI in distant and remote
hopes. The pursuit oI distant schemes and material enterprises should be shunned. In this
way the love oI the world will be eliminated Irom the heart.
This elimination is in Iact the stage at the end oI Sulook (the Path along which the Mureed
travels in his spiritual journey). One has, in Iact, to become imbued with the spirit and
quality spoken oI in the Iollowing Hadith:
'Die beIore your death.
This Hadith means that one has to inculcate the attribute oI the dead in one even beIore
death, and that attribute is the lack oI worldly love. There are three ways by which one can
attain proximity with Allah Taàla, These are explained in detail as Iollows.
1. Atwal (the longest way).
2. Ausat (the middle way).
3. Aqal wa Aqrab !the shortest and nearest way).
THE ATWAL WAY
This consists oI observing in abundance Saum, Salaat, Qiraa`t, Hajj, Jihaad` etc. This is
the way oI a class oI Auliyaa known as the Akhyaar.
THE AUSAT WAY
In addition to the above acts oI Ibaadat is engagement in Mujaahadah, Riyaadhat,
elimination oI Akhlaaq-e-Zameemah and the acquisition oI Akhlaaq-e-Hameedah, The
majority oI men travelling along the Path oI Sulook become Waasil (attain the goal oI
Divine Proximity) via this second way.
THE AQAL WA AQRAB WAY
This is the way oI Ishq (Love). Riyaadhat (spiritual exercises) and mingling with people
are suIIocating to the Saalik (spiritual traveller) along this path. Thikr, Fikr, Shukr and
Shauq are the intellectual occupations oI the traveller plodding along the Path oI Ishq. The
traveller along this Road become Waasil by this method. PuriIication oI the naIs and
adornment oI the heart and soul are realized by the method oI Love. They have no interest
in kashI (inspirational revelation oI the Auliyaa) and karaamat (miracles oI the Auliyaa).
They are totally immersed in:
'Die beIore your death.
This third way is the way oI the class oI Auliyaa known as the Shataariyah.
DYING BEFORE DEATH
At the time oI death, the dying man possesses certain attributes, the inculcation oI which is
exhorted by the Hadith: 'Die beIore your death. These attributes which are in the perIect
state in the dying man are:
Taubah (repentance), zuhd, (abstention), qanaaàt (contentment), tawakkaul (trust in
Allah), azlat (solitude), tawajjuh ilal-laah (attention directed to Allah Taàla), sabr
(patience), ridhaa (pleased with Allah), thikr (remembrance oI Allah) and muraaqabah
(meditation).
Among the Shataariyah the salient Ieature is Muraaqaba.
One has to inculcate the above qualities which overtake a dying person to a high degree.
Taubah, i.e. repentance to emerge Irom all evil as is the position at the time oI maut; Zuhd,
i.e. to shun the world and everything in it as is the case at maut; Tawakkul, i.e. to shun all
abnormal worldly agencies as is the case at maut; Azlat, i.e. to sever all ties with creation
as is the case at maut; Qanaaàt, i.e. abstention Irom lowly desiresto be contentedas is
the case at maut; Tawajjuh ilal-laah, i.e. to rivet one`s attention towards only Allah Taàla
as is the case at maut; Sabr, i.e. to shun pleasures as is the case at maut; Ridhaa, i.e. to
abstain Irom pleasing the naIs, and to be pleased with Allah and to submit in entirety to
Allah Taàla as is the case at maut. This is the conception oI 'Die beIore your death.
One has to transIorm one`s condition so as to be imbued with the conception oI 'death
beIore death. In this earthly liIe, the body is on earth, but the rooh should be directed to
the Aakhirah, and be in communion with Allah Taàla. Possession oI even the kingdom oI
the earth should not aIIect one`s heart. The heart at all times should be empty oI the world.
The sign oI this loIty state having settled over one is total abstention Irom everything
branded as evil by the Shariah. The mind, tongue and the whole body have to be sealed
Irom evil. The heart is to be emptied oI all things other than Allah Taàla. It has to be
adorned with Akhlaaq-e-Hameedah.
A man dwelling in this loIty state oI purity and communion with Allah Taàla is always
alooI Irom gatherings oI Iutility. Whatever diverts the mind oI the Seeker oI Allah Irom
the remembrance oI Allah is Iutility and nonsensical. The Seeker reIrains Irom association
with men oI baatil (Ialsehood and corruption). One who does not pursue the Path in quest
oI Allah, is in Iact a man oI baatil.
O beloved one! This then is the meaning oI 'die beIore your death stated by Rasulullah
(saws). This is the way oI Rasulullah (saws). This is the liIe which Rasulullah (saws)
desired Ior his Ummah.
DOMINATION OF AKHLAAQ-E-
HAMEEDAH
The sign oI Akhlaaq-e-Hameedah having gained dominance and one having gained
proIiciency in these loIty attributes is the ability to employ correctly and naturally these
attributes with the utmost oI ease. Once one has reached this stage, it is evidence oI the
Iact that the loIty attributes have become Iirmly grounded in one.
AL-KHAWATIR (THOUGHTS)
Thoughts which cross the heart oI man are called khawaatir (singular khaatir). Such
thoughts are at times virtuous and at times evil. These thoughts which occur to man
emanate Irom diIIerent sources. Virtue is inspired into the heart sometimes by Allah
Taàla, sometimes by an Angel whose name is Mulhim and sometimes virtue is whispered
into the heart by even shaitaan. Evil assaulting the heart sometimes emanates Irom
shaitaan, sometimes Irom the naIs and at times Irom Allah Taàla.
Pious inspirations Irom Allah Taàla serve the purpose oI honouring one or Ior
establishing some prooI. The evil khaatir which comes Irom Allah Taàla appears as a test
and to impose some labour and eIIort on one. From the Angel Mulhim emanates always
only goodness since this is his Iunction. His Iunction is to guide towards virtue.
Khair (virtue or the good thought) emerging Irom shaitaan is deception. He casts his
trickery in the Iorm oI a good khaatir, but in reality it is evil designed to divert one Irom a
greater virtue by involving one in a lesser virtue. The purpose oI evil emanating Irom
shaitaan is to deceive and disgrace man. Evil emanating Irom the naIs i to mislead man
and to prevent him Irom the truth. The good which issues Irom the naIs is extremely
negligible. It is in Iact comparable to shaitaan.
THE DISTINGUISHING SIGNS OF THE EVIL FROM ALLAH, THE NAFS AND
SHAITAAN
II the evil khaatir is Irom Allah Taàla it will be recognized Irom its Iirmness and one`s
total inability to combat it. One will discover that one is unable to ward it oII. II the sharr
which aIIlicts the heart is Iirm and retains constancy being oI a solid unchanging condition
which renders the naIs extremely restless in the desire to commit the evil while at the same
time all eIIort and means oI combating the evil are rendered useless in the Iace oI the
onslaught oI the sharr, then such an evil khaatir is Irom Allah Taàla. The remedy Ior such
a khaatir is nothing but to petition Allah Taàla, seeking His aid and protection, humbling
oneselI and shedding tears oI concern and regret. This is a trial Irom Allah Taàla. Only
His aid will be oI any good.
II the khaatir oI sharr is not as pressing and severe as is described above, but remains static
then it is Irom the naIs.
II a khaatir oI sharr assaults the heart aIter having sinned and it occurs vigorously then
such sharr is Irom Allah Taàla and its purpose is to disgrace the sinner and act as a
punishment Ior having sinned. II aIter having sinned, the thought oI sharr occurs to one,
but not vigorously, it enters Ieebly then such sharr is Irom shaitaan providing that it
disappears or is weakened by engagement in Thikr. In this regard Rasulullah (saws) said:
'Verily, shaitaan clings onto the heart oI man. When man remembers Allah, shaitaan
retreats (Irom the heart). When man becomes neglectIul oI Allah`s Thikr, shaitaan asserts
himselI with his whisperings (into the heart oI man).
II the khaatir oI sharr which assaulted the heart aIter having sinned does not disappear nor
is weakened by thikr, then such khaatir is directed by the naIs. Shaitaan was the victim oI
such direction by the naIs. When he proclaimed his greatness on the occasion oI his
reIusal to make the sajdah commanded Ior Aadam (alayhis salaam). Neither could his
Thikr ward oII the evil khaatir oI his naIs nor did the exhortation oI Allah Taàla beneIit
him.
The cause oI this rebellion oI shaitaan`s naIs was the absence oI abdiyat. (Abdiyat is the
state oI total submissionbeing a slave to another.) Shaitaan Iurther lacked humility, hence
nothing was oI a beneIit Ior him. He possessed no true insight, hence his obedience and
his ibaadat were mere bodily exercises shorn oI the true insight which is in the heart oI
Imaan. This condition oI shaitaan became maniIest with his rebellion. II he had possessed
the insight oI Imaan he would not have engaged in disputation but would have submitted
and would have derived pleasure Irom such submission and true obedience.
Argumentation, disputation and doubt always occur prior to mushaahadah (true, sure and
established knowledge).
II a khatir oI virtue settles on the heart with resoluteness and one is unable to attain peace
oI mind without enacting the virtue, then such good thought is Irom Allah Taàla: It will
also be Irom Allah iI the khaatir oI khair (virtue) occurs aIter mujaahadah and ibaadat or
even iI such khaatir oI virtue happens to be related to the principles and acts oI the baatin
(the esoteric dimension oI man that pertaining to his rooh). The Quràan-e-Kareem says:
'And, those who strive in our way, We will most certainly show them our Ways.
In other words, Allah Taàla will direct them towards His Proximity, Thawaab and Jannat.
This aayat is prooI Ior what has been elaborated in regard to the khair (virtue) which
emanates Irom Allah Taàla.
II the khaatir oI khair entering the heart is not as resolute as explained above or it occurs
initially without one having resorted to mujaahadalr or the khair relates to the details oI
the external acts oI Ibaadat and righteousness, then such inspiration is Irom the Angel
Mulhim.
HOW TO RECOGNIZE IF THE KHAATIR
OF KHAIR IS FROM ALLAH OR
SHAITAAN
A khaatir oI khair having the Iollowing ingredients is Irom shaitaan:
It produces total delight-delight unchecked by khauI (Iear).
It demands haste. The haste it wants is, unchecked
It pertains to something, the consequences oI which are not at all considered.
The Iollowing Iive occasions are excluded Irom this rule:
1. Marriage oI a virgin.
2. Payment oI the debt.
3. Burial oI the dead.
4. Feeding the visitor.
5. Repenting Ior sins.
II the khaatir oI khair is accompanied by delight tempered with khauI and one is
concerned about the consequences oI the act iI it is translated into practice, then such
thought oI virtue is Irom Allah Taàla. Ir has also been said that such a khaatir oI khair is
Irom the Angel Mulhim.
N.B. Khauf in the context of this discussion means concern and anxiety to render the
virtue fully, and perfectly, observing all the required rules and adaab pertaining to
that act, the thought of which has occurred. At the same time one is anxious in
regard to the acceptance of the deed-will Allah Taàla accept it or reject it? The
meaning of being concerned about the consequences is in relation to guidance, virtue
and hope for thawaab in the Aakhirah. There should be no other motive.
Mulhim is the name oI an angel who occupies the right side oI the heart while Waswaas is
the name oI a shaitaan who occupies the leIt side oI the heart oI man. The Hadith ShareeI
explains this:
'When man is born Allah Taàla creates an angel and a shaitaan along with him. The
shaitaan makes his abode on the leIt side oI mans` heart and the angel settles on the right
side. Both then call towards man.
Some eIIort, concern and Thikr (among which the recitation oI Laa haulaa walaa quw-
wate is very eIIicacious) will suIIice to ward oII the khawaatir oI shaitaan. Allah Taàla
states:
'Verily, the scheme oI shaitaan is weak.
The best remedy Ior the waswasah (thoughts and whisperings) oI shaitaan is to totally
ignore these. How will one know that one is ignoring such thoughts oI shaitaan? The
recognition oI this is that one will not be unduly bothered or vexed when such thoughts
assault one. The state oI indiIIerence which existed prior to the entry oI satanic waswasah
should also prevail aIter these thoughts have entered the heart. In Iact, the occurrence oI
satanic waswasah is prooI oI one`s Imaan. Such assaults should thereIore be a cause oI
happiness and not sorrow. When the Sahaabah-e-Kiraam explained their concern and
vexation about these satanic thoughts which aIIlicted them, Rasulullah (saws) said:
'This is clear evidence oI Imaan.
A thieI makes an attempt only where there is something oI value.
Regarding the desires oI the naIs, great eIIort and great struggle are required in this
sphere. Subjugation oI the desires oI the naIs is achieved only aIter struggle. The need to
conIront the naIs with resolution, wrath and determination is very important. There are
three ways oI combating the desires oI the naIs. These are:
1. Preventing it Irom lust by denying it its nutrition. Its desires should not be IulIilled.
Much resistance has to be oIIered to the naIs. When a wild horse is denied Iood or its Iood
is reduced it becomes submissive. It will become subdued and the lustIul demands oI the
naIs will be ended.
2. The imposition oI Ibaadat on the naIs also weakens its demands. An ass becomes weak
and submissive iI along with denying it Iood it is loaded with a heavy load. Similarly, the
naIs will be transIormed Irom a state oI restlessness to tranquillity by imposing on it such
Ibaadat which is beneIicial.
3. Seeking the aid oI Allah Taàla. Allah Azza Wa Jal says in the Quràan ShareeI:
'Verily the naIs is a great commander oI evil, but (the naIs) upon whom Allah is merciIul
(such a naIs will remain obedient).
Adoption oI these three methods with constancy will, InshaÀllah, render the naIs
obedient and submissive. Man will then be saIe Irom its evil promptings. Even aIter
having gained control oI the naIs, one has to be alert at all times. GhaIlat (negligence) is
extremely dangerous. GhaIlat will result in the naIs once again asserting its domination
and control over man.
THE NATURE OF NAFS
In man there exists the capacity Ior desire. This capacity is termed the naIs. This capacity
reIers to both virtue and evil. It desires goodness as well as evil. In its development the
naIs passes through three stages, viz., Ammaarah, Law-waamah and Mut`mainnah.
AMMAARAH
In this stage the naIs is overwhelming in the desire oI evil and it experiences no regret Ior
its evil commissions and omissions. This lowly stage is also termed Hawaa-e-NaIs.
LAW-WAAMAH
In this stage the naIs suIIers remorse and regret when aIIlicted by evil desires.
MUT-MAINNAH
In this stage the naIs is overwhelmingly in the desire oI virtue.
THE TYPES OF THOUGHTS AND THEIR
HUKM (EFFECT)
According to the Hadith ShareeI, Allah Taàla overlooks thoughts as long as these are not
given practical expression. There are Iive stages in thought, viz., Haajis, E;haatir,
Hadeethun NaIs, Humm and Azm.
HAA1IS
Haajis is a thought which in the beginning produces no reaction in the naIs. II one is
Iortunate to eliminate the thought in the haajis stage, the other Iour stages will not become
applicable.
KHAATIR
II one Iail; to eliminate the haajis thought and it establishes its presence in the naIs without
the latter (i.e. the naIs) plotting to give it practical expression, it (the thought) enters the
Khaatir stage.
HADEETHUN NAFS
This stage consists oI the naIs scheming regarding the enaction or negation oI that which
has established itselI in the naIs. The naIs ruminates on the plot oI doing or riot doing the
act without giving preIerence to any side oI action. The thought is now known as
Hadeethun NaIs.
The hukm (eIIect) oI these three stages is no punishment iI the thought is evil and no
reward iI t he thought is good. Punishment and reward do not apply to the stages oI Haajis,
Khaatir and Hadeethun NaIs.
HUMM
When the naIs aIter having reIlected about action or inaction regarding the deed it had
schemed, inclines partially to one side (i.e. any side whether to commit or shun the act),
the thought is known as Humm. Thought in this stage merits thawaab iI virtuous and
punishment iI evil.
AZM
When the thought Iinally asserts itselI and a decision is made to give it practical
expression, it is known as Azm. Thawaab and punishment are applicable to this stage as
well.
THE SIGNS OF THE ACQUISITION OF
NISBAT WITH ALLAH TAÀLA
NISBAT IMAÀLLAAH
Nisbat literally means relationship or connection. A nisbat or connection is a two-way
process. It has two ends. In our context Nisbat MaÀllah (Relationship with Allah) means
Allah`s connection with the bandah (servant) and the bandah`s connection with Allah
Taàla.
The attainment oI Nisbat MaÀllah is also reIerred to as Husool Ilal-laah (Attained
towards Allah). The relationship oI Allah with the bandah is Allah`s Pleasure with His
servant. The relationship oI the bandah with Allah means constancy oI the servant in taaàt
(obedience) and involvement in abundant thikr with perIect consciousness.
The sign oI the existence oI the bandah`s relationship with Allah is his restlessness Ior
engagement in obedience and Ibaadat as well as total abhorrence Ior all Iormsboth zaahir
and baatinoI sin and disobedience. In addition to this is the bandah`s continuous striving
to Iollow the Sunnah.
N.B. Among the various kinds of Ibaadat, Salaat is an all-embracing form of
worship. If executed properly, observing all its rules, conditions and respects then no
other specific form of riyaadhat (spiritual exercise) is necessary for spiritual progress
and the achievement of Nisbat MaÀllah. Salaat contains Thikr, Shaghl,
Muraaqabah, Auraad, e.g. Tasbeeh, Istighfaar, Durood etc. The Thikr of Salaat is
the tilaawat of the Quràan in it. This is in fact the highest form of Thikr. Shaghl in
Salaat is the pre-occupation of the mind which consists of focussing the attention on
the spot of Sajdah during Qiyaam; on the feet during, Ruku; on the bridge of the
nose during Sajdah; on the lap in 1alsah, and on the shoulders when making Salaam.
Muraaqabah in Salaat is one`s contemplation at the time of Takbeer-e-Tahrimah
and keeping in mind for the whole duration of Salaat that ~Allah is watching me.
This condition of total contemplation is called Ihsaan. All Mujaahadah and Riyadhat
are undertaken to achieve this condition of Ihsaan. Regarding the condition of
Ihsaan, the Hadith Shareef says that 1ibraèel (alayhis salaam) asked Rasulullah
(saws):
'What is Ihsaan ?
Rasulullah (saws) replied:
'(Ihsaan is) that you worship Allah as iI you are seeing Him and iI you cannot see Him
(then know) that, verily, He sees you.
In brieI the Path oI Sulook and its Iinal destination, the stage oI Ihsaan, is attainable by
IulIilling Salaat with all its Aadaab, Mustahabbaat and Shuroot. In this way the eIIects oI
the Lataa-iIe Sittah (the six spiritual Iaculties) will become maniIest.
LATAA-IF-SITTAH AND THEIR
EFFECTS
The six LateeIah (spiritual Iaculties) in man are the NaIs, Qalb, Rooh, Sirr, KhaIi and
AkhIaa. Their eIIects are as Iollows:
1. NAFS: (NaIs here reIers to NaIs-e-Mutmainnah): Its nourishment is abstention Irom
sin.
2. QALB: Its nourishment is Thikr.
3. ROOH: Its nourishment is Hudhoori (constantly alert and in the presence oI Allah).
4. SIRR: The nourishment oI Sirr is the unveiling oI realities
5. KHAFI: The nourishment oI KhaIi is Shuhood (to behold the truth and to contemplate
it), and Fanaa (to be annihilated or totally absorbed in Tauheed).
6. AKHFAA: The nourishment oI AkhIaa is Fanaa-ul-Fanaa (i.e. to Be unaware oI even
one`s stage oI annihilation). Regarding this Iaculty there exists diIIerence oI opinion
among the authorities.
The maniIestation oI the aIIects oI these six Iaculties assume the Iollowing Iorm in Salaat.
There are seven degrees in Salaat, viz., Salaat-e-Tun, Salaat-e-NaIs, Salaat-e-Qalb, Salaat-
e-Rooh, Salaat-e-Sirr, Salaat-e-KhaIi and Salaat-e-AkhIaa .
The eIIect oI Salaat-e-Tan is prohibition oI sin; that oI Salaat-e-NaIs is prevention oI
relationships other than the relationship oI Allah; oI Salaat-e-Valb is negatior oI
negligence; oI Salaat-e-Rooh is prevention oI the gaze Irom looking at others; oI Salaat-e-
Sirr prevention oI the mind Irom wandering and turning to others besides Allah; oI Salaat-
e-KhaIi is man`s achieving the degree oI spiritual development where reality becomes
maniIest to him; and, the eIIect oI Salaat-e-AkhIaa is true communion with Allah Taàla.
The experience oI this stage is Mi`raaj .
CONDITIONS FOR I1AAZAT
When the Shaikh discerns in a Mureed a constant yearning Ior islaah (spiritual
reIormation) and steadIastness in this purpose and the Mureed along the Path oI Sulook
reaches the junction leading up to Allah Taàla, he (the Shaikh) bestows the Mantle oI
KhilaaIat-e-Bai`t on the Mureed who is now appointed as the KhaliIah oI the Shaikh.
The Mureed attains this loIty rank aIter continuous and regular association and
communication, etc. with his Shaikh.
THE 1OURNEY OF SULOOK
The Journey oI Sulook comprises two sojourns:
1. Ser Ilallaah (Journey towards Allah).
2. Ser Fil-laah (Journey in Allah).
SER ILAL-LAAH
This journey consists oI two Iundamental aspects, viz.,
a. PuriIication oI the naIs Irom naIsaani ailments known as Akhlaaq-e-Razielah.
ReIerence to this is made in the Quràanic Aayat :
'Verily, he has attained success, who has puriIied his naIs.
b. Adornment oI the heart with Akhlaaq-e-Hameedah. This is called Tahliyah and also
Tajalliyah. In Sulook this acquisition is described as Maqaamaat (stages).
When the Mureed becomes grounded in the acquisition oI Maqaamaat, in the puriIication
oI the naIs and when he has achieved proIiciency in the ways and means oI acquiring loIty
attributes and eradicating lower qualities, then upon him reaching the stage oI Ser Ilal-laah
the Shaikh conIers on him the Mantle oI KhilaaIat and grants him ijaazat (permission) to
initiate others into the Path oI Sulook.
SER FIL-LAAH
Upon having attained the stage oI Ser Ilal-laah, a special celestial glitter (jalaa) and light
(noor) permeate the heart. The heart then is at all times dissociated Irom all things other
than, Allah. The heart is now truly engrossed with Allah Taàla. In this high stage oI
spiritual development, matters pertaining to Thaat (The Being oI Allah), SiIaat (Attributes
oI Allah), AIàal (Acts oI Allah), Haqaaiq (Realities) as well as relationships between
Allah and His servants become maniIest. This then is termed Ser Fil-laah.
In the realm oI Ser Fil-Laah are no limits. Progress is inIinite. Progress is proportional and
continuous in relation to one`s ability, engrossment with Allah Taàla and casting aside all
motives irrespective oI such motives pertaining to this world or the hereaIter. When one
has attained this rank, one attributes nothing to oneselI.
The Shaikh appoints the Mureed as Majaaz-e-Bai`t (authorizes him to initiate mureeds and
to attend to their spiritual aIIairs) aIter he (the Mureed) has attained the stage oI Ser Ilal-
laah. Sometimes the Shaikh delays this appointment until the Mureed has reached the
stage oI Ser Fil-laah. This appointment by the Shaikh oI the Mureed at diIIerent stages oI
development is a matter conIined entirely to the condition oI the Mureed and the
inclination (thauq) oI the Shaikh.
SEARCHING FOR ANOTHER SHAIKH
There are various reasons which induce a Mureed to search Ior a Shaikh other than the one
who is his Shaikh. Among these reasons are:
1. The Mureed discovers that his Iirst Shaikh does not adhere to the Shariah. The Shaikh
indulges in bidàh or always commits kabeerah (major) sins.
2. The mureed has no congeniality (Munaasabat) with the Iirst Shaikh notwithstanding the
Iist Shaikh being a strict adherent oI the Shariah and a Iollower oI the Sunnah.
3. The demise oI the Iirst Shaikh. In this event it will suIIice iI the Mureed turns to another
Shaikh to perIect his islaah (reIormation) without him even becoming his Iormal mureed.
The mureed may, however, also complete his islaah by another Shaikh along with entering
into Bai`t with him (the Shaikh).
Our precedent in this aspect is Haahrat Haaji Imdaadullah Saheb (May Allah brighten his
grave). Hadhrat Haaji Imdaadulah Iirst was Majaaz-e-Bai`t in the Naqshabandigah Order.
When his Shaikh died he made the bai`t to Hadhrat Mianju Noor Muhammad Saheb (May
Allah brighten his grave) in the Chishtiyyah Order. Haaji Imdaadullah did so because he
had not yet attained satiation in the Spiritual Sojourn. Hadhrat Mianju also conIerred the
Mantle oI Majaaz-e-Bai`t to Haaji Imdaadullah Saheb. Today, both Arab and Ajam have
beneIited Irom the Iuyoodh (spiritual eIIulgence) and barakaat (spiritual Iortune) oI Haaji
Imdaadullah Saheb.
It is viral to remember that aIter having accepted another Shaikh, the Mureed should never
be disrespectIul to his Iormer Shaikh, neither in word or deed nor in his absence or
presence. This applies even iI the Iormer Shaikh has happened to stray Irom the Shariah.
Any such disrespect will prove calamitous Ior the Mureed.
MAWAANI` (IMPEDIMENTS)
All sin and connections other than those with Allah Taàla are the bandits along the Path
oI Sulook, However, there are several things Irom which the Saalik has to abstain. This is
vital. II the Saalik does not rigorously abstain Irom these aspects, his eIIorts and struggles
will be utterly wasted. These Iatal impediments strewn along the Path oI spiritual progress
are:
1. Opposition to the Sunnah:
Alas! In the present age, customs and innovations are in great prevalence. Nowadays such
innovatory customs are being regarded as TasawwuI. Rasulullah (saws) said:
'Soon there will dawn an age over people when there will remain oI Islam nothing but its
name, and oI the Quràan there will remain nothing but its script.
2. Inadvertently becoming the mureed oI an irreligious peer and in spite oI the error in this
bai`t, clinging to him liIe-long. When the peer himselI is not Waasil, how will he cause the
mureed to become Waasil?
3. Association with Iemales and lads and casting lustIul glances at them. It is narrated in
Jawaahir-e-Ghaibi that a man once while making TawaaI oI Baitullaah was uttering.
'O Allah! I seek Your protection Irom YourselI.
Someone enquired Irom him the meaning oI this. He replied:
'Once I cast a lustIul glance at a handsome lad when lo, a hand Irom the unseen (ghaib)
appeared and slapped me causing the oI my eye.
YusuI Bin Husain said:
'I have observed that the calamities oI the SuIis are in association with young lads, in
companionship with impious persons and inclining tenderly towards Iemales.
Lust Ior lads is worse than lust Ior women. Nowadays such unnatural practices oI lust with
lads are very prevalent. The act oI sodomy is in the severest degree oI prohibition, hence
'I greatly Iear Ior my people the practice oI the nation oI Loot.
In another Hadith, Rasulullah (saws) said: 'The curses oI the Angels oI the sewn heavens
descend on seven types oI sinners. The intensity oI this la`nat (curse) is suIIicient to
destroy the malòon (the accursed).
(The Iirst oI the seven types) is one who practised sodomy.
Nabi-e-Karem (saws) repeated the above warning thrice. In another Hadith it was said:
'Allah Taàla abhors looking at a man who commits sodomy.
Some people although not committing acts oI lust are involved in the malady oI gazing
with lust. It .should be borne in mind that the eyes also commit zina (Iornication). Few
people exercise caution in this respect despite the Iact that staring with lust is a stepping-
stone to Iornication. According to the principle oI Fiqh, the means and agencies oI haraam
are likewise haraam. So remember this, and understand it well.
4. Evils oI the tongue. Speech in abundance and claiming excellence and virtues as well as
speaking disrespectIully oI the Shariah or Allah Taàla are among the greatest oI
impediments along this Path. Some jaahil (ignorant) peers indulge in such evil use oI the
tongue.
5. To engage in mujaahadah oI one`s own making in addition to the ta`leem (instruction)
oI the Shaikh. Such unauthorized prescription by the mureed is detrimental. Within a short
while, the Mureed will become Irustrated and discard even the little which he was
instructed to do by the Shaikh. This calamity has beIallen many a mureed. It was because
oI this pitIall that Rasulullah (saws) instructed the adoption oI only that much a`maal
(righteous practices) which will nor weary one down producing Irustration. Rasulullah
(saws) said in this regard that Allah Taàla will not 'weary and be 'Irustrated as long as
you do not become weary and Irustrated.
6. Haste in expecting the Iruits oI mujaahadah. This is also a great obstacle. The Mureed
sometimes in his haste and impatience Ieels that even aIter having made much
mujaahadah Ior a while, he has not derived the Iruits thereoI. The consequence oI this
attitude is that the Mureed either loses conIidence in his Shaikh or he neglects his
mujaahadah. This is indeed a great calamity which can beIall the Mureed. It is imperative
that the Mureed realizes that nothing is achieved overnight. The selIsame person at one
stage was an inIant. Only aIter a considerable lapse oI time did he attain youthood. At Iirst
he was ignorant and only aIter some time had passed did he become a learned man.
Similar then is the case oI spiritual progress along the spiritual journey.
In short, haste and expectation (Ior the eIIects oI mujaahadah to become maniIest) are by
inplication demands which the Mureed puts to his Shaikh. Such demands are very
harmIul. This type oI mureed does not remain contented with his Shaikh. He turns to all
and sundry Ior remedies. He is like a vagrant along this Path and he in consequence loses
the grace and Iavour oI the Shaikh. The Mureed in the Iinal analysis loses in entirety what
he had initially desired so impatiently. His Irustration and worry multiply. Outwardly and
inwardly he becomes engulIed by harm.
7. Introducing deIect in one`s conIidence and love Ior the Shaikh. OI greater calamity than
even this, is to hurt the Ieelings oI the Sheikh and to harm him. Such action and attitude
bring about the total destruction oI munaasabat (congeniality) between the Shaikh and the
Mureed.
THE MEANING OF MUNAASABAT
Munaasabat or congeniality is the relationship oI aIIinity which the Mureed has with his
Shaikh. This bond should be oI such a degree that the Mureed entertains no rejection or
dislike Ior any statement, act or condition oI the Shaikh. This should be a physical
condition oI attachment in one`s disposition. However, iI one`s munaasabat has not
reached this degree oI physical congeniality, it is necessary that it exists at least on the
intellectual plane (Aqli Munaasabat). The Mureed should Iind all acts and statements oI
the Shaikh likeable and acceptable.
This Munaasabat is conditional Ior Bai`t. Great care has thereIore to be adopted in this
matter. Minus such Munaasabat, all devotional practices such as mujaahadah, riyaadhat,
muraaqabah and mukaashaIah will come to nought. They will be devoid oI beneIit. In the
absence oI a tabÌ (natural and physical) munaasabat, the mureed should inculcate an Aqli
Munaasabat. Spiritual beneIit to the Mureed rests on the existence oI munaasabat.
In view oI the overriding importance oI munaasabat, one should not enter into the Bai`t
allegiance iI such munaasabat is lacking. The Bai`t will prove oI great beneIit aIter love
and munaasabat have been cultivated.
THE HARMS OF UMUR-E-GHAIR
IKHTIYAARIYAH
Umur-e-ghair ikhtiyaariyah are qualities and conditions which are beyond one`s volitional
control. These are natural states and attributes in man and their cultivation and eradication
are not within the purview oI his power.
Among the impediments along the Path oI Sulook are another two ailments which are so
widespread that almost all Mureeds are involved therein. Even some Ulama are involved
in these.
1. The one obstacle is the Mureed`s concern to acquire attributes and states not within his
volitional control. Among the Umur-e-ghair ikhtiyaariyah are thauq (joy), shauq
(eagerness), istighraaq (absorption), lazzat (pleasure), yaksoo-ee (solitude) in disposition),
daI-e-khatraat (the ability to ward oII thought), sorish (pangs oI spiritual love), injithaab (a
condition similar to istighraaq), etc. These states and attributes are erroneously considered
to be the eIIects oI thikr, shaghl and mujaahadah. The non-acquisition oI these umur-e-
ghair-ikhtiyaariyah is considered to be the consequence oI having been deprived oI the
eIIects oI eIIort, Bur, this too is erroneous.
2. The other obstacle is the Mureed`s eIIort to eliminate certain oI the Umur-e-ghair
ikhtiyaariyah, e.g. the state oI qabdh (a state oI spiritual contraction), abundance oI
khatraat, inability to concentrate, natural love Ior wealth, dominance oI natural anger,
absence oI tenderness, inability to shed tears, the assertion oI worldly sorrow or Iear, etc.
Sometimes the Mureed regards these natural and non-volitional attributes and conditions
to be detrimental to his progress along the Path oI Sulook. He labours under the notion
that because oI the presence oI such umur-e-ghair ikhtiyaariyah he will not be able to
attain his goal. Failure to eradicate these non volitional aspects is erroneously considered
to be a cause Ior driIting away Irom Allah Taàla.
The abovementioned are two obstacles which generally occur to the travellers along this
Path oI Sulook. The common Iactor between there two obstacles is the pursuit oI things
beyond one`s control. Both acquisition and elimination oI Umur-e-ghair ikhtiyaariyah are
not within the control oI man. One suIIers adversely by pursuing such non-volitional
aspects. One harmIul eIIect oI such wasteIul pursuit is the implied conIrontation with the
declaration oI Allah Taàla:
'Allah does not impose on one (anything), but that which one can bear.
Since these aspects are non-volitional, their acquisition and elimination are beyond man`s
control and capacity. Allah Taàla has thereIore not imposed such acquisition and
elimination on the Mureed. But when the Saalik considers such acquisition and
elimination necessàry Ior the attainment oI his goal, he by implication believes that this
attitude oI his is commanded and imperative. But as said earlier, the Shariah has
commanded one only in regard to that which one is capable oI doing. The Saalik`s attitude
implies that capability is not conditional Ior the executing oI a task. This then is his
conIrontation with the Divine declaration:
'Allah does not impose on a person (anything), but that which he is capable oI doing.
Failure by the Mureed to achieve the desired acquisition and elimination oI Umur-e-ghair
ikhtiyaariyah produces progressive Irustration, the consequences being:
Physical illness may develop as a result oI constant worry. This in turn results in the
omission oI many devotional practices.
Frustration sometimes results in ill-temper. Others are then inconvenienced by one`s
display oI ill-manners.
Preponderance oI worry and Irustration at times causes one to neglect the rights oI one`s
Iamily as well as those oI others. Such neglect becomes sinIul.
In cases this Irustration reaches such proportions which drive the mureed to suicide..
Thus, both his dunya and his aakhirah are destroyed.
Sometimes the Irustration causes the mureed to lose hope to the extent that he considers
acts oI obedience and righteousness to be useless. In consequence he ends all his righteous
activities and reaches and abrupt halt in his spiritual aIIairs.
Sometimes he becomes disillusioned with his Shaikh, losing conIidence in him. He then
labours under the notion that his Shaikh is not aware oI the Path oI Sulook.
Sometimes the Irustration becomes so extreme that one becomes displeased with Allah
Taàla. attributing one`s Iailure to Allah Taàla. One then Iinds Iault with the promises
which Allah Taàla has made in the Quràan ShareeI regarding His Aid to the one who
strives along His Path. May Allah Taàla protect us Irom such a disastrous end.
THE DEVOTIONAL PRACTICES OF THE
SAALIK
The ma`mulaat or devotional practices which the Saalik has to adopt are vastly beneIicial
in this Path. These ma`mulaat are listed hereunder.
TAHA11UD: The Saalik should perIorm Iour, eight or twelve rakàts in the latter part oI
the night. II he is unable to do so in the latter part oI the night then as the last resort he
should perIorm at least Iour raka`ts (with the intention oI Tahajjud) at the time oI Ishaa.
THE THIRTEEN TASBEEH: Either at the time oI Tahajjud or aIter Ishaa Salaat, the
Iollowing should be recited:
7 '
'
=
a. Laa ilaaha il lal laah (Two Tasbeehs) i.e. 200 times). This is called the Tasbeeh of
Nafl (negative) and Ithbaat (positive).
b. Il-lal laahu (Four Tasberhs-400 times) '

c. Allaahu Allaah (Six Tasbeehs-600 times) =
d. Allaahu (One Tasbeeh - 100 times) =
Between the Sunnat and Fardh oI Fajr, 41 times Surah FaatiIiah, beginning each time with
Bismillaah.
AFTER FA1R SALAAT: Surah Yaaseen ShareeI, some tilaawat oI the Quràan ShareeI,
at |east a quarter Juz; those who have memorized Surahs should recite all such Surahs (iI
they are unable to make tilaawat); whenever opportunity aIIords, one Manzil oI
Munaajaat-e-Maqbool together with Hizbul Jiryaa; and 41 times the Iollowing:
This should also be recited at least three times beIore making Thikr.
ISHRAAQ: PerIorm two or Iour raka`ts Ishraaq Salaat.
CHAASHT: Immediately aIter Ishraaq or a bit later perIorm two, Iour or six raka`ts.
AFTER ZUHR: Recite Surah Innaa Fatahnaa laka (Surah Fatah) and make Thikr oI the
word, ' - as much as time permits, or recite '
- -
(Allaahu Allah) Iive hundred times.
AFTER ASR: Recite Surah Amma Yatasaa aloon (Surah Nabaa) and one Tasbeeh, the
Aayat:
AFTER MAGHRIB: Four raka`ts Salaatul Awwaabeen or six raka`ts. II time permits
make Thikr oI Allaah -
. Recite Surah Waaqiah.

AFTER ISHAA: Recite Surah Mulk and Surah AliI Laam Meem Sajdah. Recite
IstighIaar in the Iollowing way:
Recite the above IstighIaar 100 times or 70 times. II one Ieels very sleepy or tired then
recite it 41 times.
MUHAASABAH: i.e. to take stock oI one`s deeds: At the time oI going to bed reIlect
about your deeds. When recalling a righteous act, be thankIul (make shukr), and when
recalling a sinIul act, be regretIul. Remind your naIs oI the rebuke and punishment oI
Allah Taàla Ior sins and pledge not to approach sin in the Iuture. During the day recall
this pledge.
CONSTANT THIKR: While reclining, sitting, walking, etc., always recite the Kalimah.
Recite
7 '
'
=
constantly and whenever the breadth breaks, add:
-
- ,
' =
_ ' =
' - _ - -
AIter every Salaat recite Aayatul Kursi and Tasbeeh Faatimah, i.e. Insert Arabic ~
- =
' Q =
33 times; '
'
- - 33 times and =
' -
34 times. II time allows, recite the Iollowing

Tasbeeh a hundred times aIter Zuhr, Maghrib and Ishaa:
~
- =
' Q = ;
' -
- = ;
7 '
'
' -
Adopt the recitation oI the Iollowing Iormula which should be recited oIten at times
available to the Saalik:
II one has the opportunity it is more eIIicacious and beneIicial to Iix one or two times
daily Ior the Thikr oI Isme Zaat instead oI spreading the Thikr over a period or time. II the
Isme Zaat is recited six or twelve thousand times, its beneIicial eIIect will expedited.
THE EXERCISE OF PAAS ANFAAS
For presence oI mind, increase in eagerness and improvement oI memory the exercise
known as Paas AnIaas is most eIIicacious while it is the simplest oI exercises (ashghaal).
This exercise is a breathing exercise and its method is as Iollows:
Take a deep breadth. While inhaling concentrate on the word -
. Exhale vigorously. While

exhaling concentrate on , . Do this repeatedly.
In the beginning practise this exercise in solitude and do it until one Ieels a warm
sensation. ThereaIter, this exercise should be carried out at all times while walking, sitting,
etc. In all states endeavour to establish this concentration. In the beginning some eIIort is
required. However, aIter a short while one`s breathing will be so conditioned that it (the
breathing) will be along this pattern without one consciously resorting to it.
NAFL FASTING
NaIl Iasts should be kept according to one`s ability. For example: one should Iast on the
13th, 14th and 15th (known as Ayyaam-e-Beedh) oI every Islamic month; the six Iasts
during the month oI Shawwaal; the nine Iasts oI Zil-Hajj or only on the Day oI AraIah
(9th Zil-Hajj); the two days oI Muharram (9th and 10th or 10th and 11th), and the 15th oI
Sha`baan.
BOOKS TO BE STUDIED
For the improvement and checking oI one`s knowledge and condition it is essential that
certain authentic Islamic literature be studied. A list oI books recommended will be given
hereunder. Each book should be read three times. The Saalik should measure his condition
on the standards oI the books. One should then with sincerity and honesty notiIy one`s
Shaikh oI one`s conditionsthe condition which prevailed prior to the study oI the books
and the condition aIter having studied the books. The Shaikh should be regularly inIormed
oI the rise and Iall, the progress and retrogress in one`s spiritual condition in the existence
and disappearance oI the various attributes oI virtue and vice.
This will enable the Shaikh to properly diagnose the Mureed`s condition and prescribe
accurate remedies. Furthermore, the Mureed should be diligent and regular in carrying out
the instructions oI the Shaikh. The Mureed has pledged that he will not conceal Irom the
Shaikh any khatrah which crosses the heart or any condition oI the rooh. The Mureed in
making bai`t to the Shaikh pledges that he will accept and Iollow his instruction without
quibbling and without Iinding Iault in it. He will Iollow the Shaikh with Iirm conviction
and the Iullest oI conIidence.
The Iollowing is a list oI books which the Mureed should study. Qasdus Sabeel,
Aadaabush Shaikh wal Mureed, Usulul Wusul, Huququl Islam, Furu-ul Imaan, SaIaa-ee
Ma`malaat, Hayatul Muslimeen, Aadaabul Maàasharat, Shauq-e-Watan, Jazaa-ul A`maal,
Tabligh-e-Deen, Ta`leem-e-Deen, Beheshti Zewer, Behesti Gohar, MalIuzaat oI Hadhrat
Maulana AshraI Ali Thanvi (rahmatullah alayh) known as Husnul Azees, Nashrut Teeb,
Islaahul Khiyaal and Shariat and TasawwuI.
N.B. Regarding the book, Tabligh-e-Deen by Imaam Ghazaali (rahmatullah alayh),
one should not practise the instructions given in the book in regard to food.
NASEEHAT SPECIALLY FOR THOSE
INVOLVED IN THIKR AND SHAGHL
Those trodding the Path oI Sulook should endeavour to Iollow the method oI Rasulullah
(saws) in everything. Following the Sunnah creates much Noor in the heart. Have patience
when anyone says something which displeases you. Don`t say anything in haste,
especially while in anger. Be very careIul in the state oI anger. Never consider yourselI to
be perIect or one who possesses excellences. Ponder beIore speaking. When you are
convinced that in what you intend speaking is no harm and in it is some beneIit or need
regarding the world or Deen, then only proclaim it. Never speak ill oI even an evil person.
Do not listen to evil.
Do not criticize any dervish who may be overwhelmed by some ecstatic condition and
may be saying something which in your opinion seems to be in conIlict with the Deen.
Never despise any Muslim even iI he happens to be a sinner. Never yearn nor have greed
Ior wealth and honour. Do not make an occupation oI ta`weez and talisman, Ior the
general public will overwhelm you (by making demands and requests Ior ta`weez). As Iar
as is possible remain in the company oI those who engage in Thikr. Such association
creates Noor, courage and love in the heart.
Do not expand much worldly aIIairs. Do not meet people unnecessarily. When necessity
compels you to meet others, meet them kindly and display good manners. As soon as the
need has been IulIilled withdraw Irom company. Remain alooI especially Irom
acquaintances, Search Ior the companionship oI the people oI Allah (the pious and saintly
ones) or meet with such persons who are not well-known to you. Harm Irom such people
is slight.
II same spiritual condition occurs in your heart or some amazing knowledge enters the
heart, inIorm your Shaikh. Do not request your Shaikh Ior some speciIic shaghl
(devotional practice). Do not inIorm anyone besides your Shaikh oI the eIIect Thikr
produces in you.
Do not be deceiving nor beat about the bush when you have realized your error. ConIess
immediately. In all circumstances have trust in Allah and present your needs to Him only.
Request Allah to grant you steadIastness on the Deen.
IMPORTANT ADVICE FOR THE SAALIK
1. The Iirst step oI the Mureed in the Path oI Sulook is Sidq orbsincerity so that the
structure can be erected on a proper Ioundation. The Mashaa-ikh have said that people
have been deprived oI Wusool (gaining Diving Proximity) because they have destroyed
the Usool (Ioundations). Thus, the Iirst step is the rectiIication oI belieI which exists
between Allah and man. Such rectiIication is obligatory. BelieI has necessarily to be Iree
oI doubt, suspicion, error, innovation and should be established by means oI absolute
prooIs.
2. Once the Mureed has solidiIied his belieI with Allah Taàla, then it devolves upon him
to acquire a suIIicient amount oI knowledge oI the Shariah. Such knowledge may be
acquired either academically or by enquiring Irom some Aalim. This is necessary so that
one`s duties and obligations be correctly discharged. When conIronted by diIIerent
verdicts oI the Fuqahaa, adopt the one in which there is precaution. Always resolve to
remain alooI Irom disputation.
3. It is then essential that the Mureed acquire moral character Irom some Shaikh. II he has
no Ustaad, never will he attain success.
4. When he resolves to enter into the Path oI Sulook, then aIter rendering what has been
explained above, it is incumbent upon him to seek Iorgiveness Irom Allah Taàla Ior all
sins. He has to abstain Irom all sin, be it zaahiri or baatini and be it sagheerah or kabeerah.
Firstly, he must make his peace with those who have rights over him. The Road oI Sulook
will not open up Ior the Saalik who has Iailed to make his peace with the Ahl-e-Muyooq
(people who have rights over him).
5. ThereaIter he should endeavour to reduce his relationships and worldy acticities
because the ediIice oI Sulook is reared on the peace oI the heart. When intending to
emerge Irom relationships, begin with emergence Irom wealth, Ior wealth is such an
object which diverts one Irom Allah Taàla and inclines one to it. There has never been a
Mureed who having entered this Path with worldly associations, remained steadIast. On
the contrary, his worldly encumbrances diverted him, separated him Irom the Path and
restored him to Iormer connections
N.B. The meaning of wealth here refers to such wealth which is outside the bounds of
the Shariah as well as such wealth in which one is engrossed more than necessary.
6. AIter emerging Irom wealth it is incumbent to emerge Irom jah (name and Iame), Ior
jah is a great obstacle along this Path. Nothing will the Mureed gain until acceptance and
rejection oI him by others do not seem equal. The greatest harm Ior the Mureed is the
desire that people honour and respect him. Jail is a Iatal poison Ior the Mureed.
7. When the Mureed has emerged Irom maal (wealth) and jah (Iame), it is then incumbent
on him to make a Iirm pledge to Allah Taàla that he will not oppose any oI the advices oI
his Shaikh. Opposition to the Shaikh is extremely harmIul. Among the conditions oI this
pledge is that the Mureed does not entertain any objection regarding his Shaikh even in his
heart.
8. It is then incumbent upon him to conceal his secrets, not revealing it to even his closest
associates. But he should not conceal Irom his Shaikh. II any Mureed conceals even the
slightest oI his condition, then indeed, he has abused the right oI suhbat (companionship)
oI his Shaikh. II the Mureed realizes, either by himselI or by having been reminded by the
Shaikh, that he has opposed the Shaikh in anything, he should immediately conIess his
error to the Shaikh and submit happily to any punishment the Shaikh may prescribe. It is
not proper Ior the Shaikh to overlook the Iaults oI the Mureed. II the Sheikh does so, he
will be guilty oI destroying the huqooq(rights) oI Allah Taàla. Overlooking Iaults here
means to reIrain Irom calling the attention oI the Mureed to such Iaults. However, there is
no harm in the Shaikh Iorgiving the Mureed and not punishing him when he (Shaikh) has
hope oI reIorming the Mureed without meting out punishment.
9. As long as the Mureed has not renounced all associations it is not permissible Ior the
Shaikh to prescribe Ior him any oI the special Iormula oI Thikr. It is incumbent upon the
Shaikh to Iirst put the Mureed to test. AIter having tested the Mureed and when the
Shaikh`s heart bears testimony in regard to the Iirmness oI the Mureed`s resolution, the
Shaikh should stipulate the condition that the Mureed will resign with pleasure to the
variety oI circumstances produced by Iate (Qadhaa) in this Path oI Sulook. The Shaikh
must take a pledge Irom the Mureed that he will not turn his Iace away Irom this Path
regardless oI whatever overtakes him, whether it be harm, disgrace, poverty, sickness,
pain, etc. Furthermore, the Mureed has to pledge that he will not incline towards the ease
advocated by the heart nor will he search Ior easy ways out at the time oI hunger and need.
He will nor adopt physical comIort nor will laxity become his way. Concession (rukhsat)
and laxity (kasl) in this context reIer to those prescribed by indolence or one`s personal
opinion. Such concessions and laxity are reprehensible. However, concessions advocated
by the Shariah or adopted on the instruction oI the Shaikh are not reprehensible.
10. It is extremely harmIul Ior the Mureed to sit in the gatherings oI the Fuqaraa and
Ashaab-e-Tareeq in the initial stages. However, iI some Mureed has indulged in this error
then he should adopt the Iollowing method and attitude:
He should respect the Shuyookh (plural oI Shaikh) and be oI service to them. He should
desist Irom contradicting them and he should act in a way which will give them comIort.
He should reIrain Irom any attitude which will create a barrier in the heart oI the Shaikh
Ior him. In the association with Fuyaraa it is incumbent to give preIerence to them and not
to consider oneselI a greater claimant to any right. Consider the right oI every one in the
group oI Fuqaraa to be binding on you. Do not consider that you have any right over any
oI them. It is incumbent that the Mureed does nor oppose any among the group. II the
Mureed discovers that he (i.e. the Mureed himselI) is correct, then he should maintain
silence. This does not mean association in the baatil (Ialsehood) oI others. It merely
means, maintenance oI silence aIter proclaiming the truth and not indulging in disputation.
In disputation is the destruction oI rime and the clouding oI the heart. Do not permit such
diIIerences to eIIect your other social aIIairs.
A Mureed suIIering Irom the habit oI excessive laughter, obstinacy) and arguing will
attain no progress in this Path.
11. External abundance oI auraad (speciIic Iorms oI Thikr) is riot among the etiquettes
(aadaab) oI the Mureed. On the contrary, this group (oI Saalikeen) is ever engaged in
eliminating Irom them khatraat (stray and evil thoughts and diversions) and negligence oI
the heart. Their occupation is puriIication oI character and not abundance oI practices.
Faraa-idh and Sunan-e-Muakkadah are incumbent on them. They adhere to these rigidly.
The heart remaining in a permanent state oI Thikr (Thikr Qalbi) is superior than
abundance oI supererogatory acts oI worship (NaIl).
12. AIter the Mureed has established in himselI permanence oI Thikr (the heart and tongue
perpetually engaging in Thikr) and he has accorded solitude preIerence over publicit4, he
may experience certain supernatural occurrences while sleeping or while awake or in a
condition between sleep and awakeIulness. For example: he may hear a supernatural voice
or he may experience the revelation oI some metaphysical reality. II this happens, the
Mureed should not pay any attention to it nor should he attach any importance to such
events. He should not await or remain in expectation oI similar experiences because all
such events are diversionary. They divert the Mureed`s attention Irom Allah Taàla.
However, it is imperative to notiIy the Shaikh oI all such occurrences and experiences.
Relating this to the Shaikh will Iree the heart Irom the encumbrance oI such experiences.
It is incumbent upon the Shaikh to guard the secrets oI the Mureed. The Shaikh shall
derogate the importance oI such super-natural experiences. In other words, he will explain
their insigniIicance to the Mureed because all such events are trials.
Contentment and pleasure with these supernatural experiences are in Iact deception. The
Shaikh should, thereIore, alert and warn the Mureed about the danger oI Iocussing the
attention on such insigniIicant events. The Shaikh should encourage the Mureed to aspire
Ior heights Iar loItier than such experiences.
13. Among the ahkaam (rules) oI the Mureed is that he migrate to a place where he can be
in the association oI a Shaikh who happens to be a guide Ior mureedeen oI the age. Such
migration is necessary iI the Mureed Iinds no such qualiIied Shaikh in the place oI his
residence. The Mureed should then remain in attendance to the Shaikh and not depart until
such time that he obtains the permission oI the Shaikh.
14. The Mureed should not entertain the idea that the Shaikh is ma`soom (sinless).
However, he should hold the Shaikh in high esteem and iI occasionally the Mureed
witnesses any transgression by the Shaikh, he (Mureed) should not sever his ties with the
Shaikh on this account. However, should the Shaikh perpetrate acts oI transgression in
abundance, the Mureed should end his ties with the Shaikh politely, honourably and with
respect. The Shaikh should also not command the Mureed to do such acts which constitute
transgression (in the Shariah).
15. Among the gravest oI calamities and misIortunes in this Path is companionship with
young lads. All the Mashaaìkh unanimously assert that the one who has become involved
in such association (with lads), has in Iact been disgraced by Allah Taàla.
16. Among the calamities Ior a Mureed is subtle and concealed hasad (envy) in his naIs
Ior brothers along the Path. He should not envy any oI his contemporaries in the Path iI
they have attained a distinguished rank while he himselI has been deprived thereoI. He
should understand that all aIIairs have already been predetermined.
17. Among the aadaab oI the Mureed is that he should not aspire Ior leadership nor should
he desire that anyone becomes his mureed or student. II the Mureed, prior to the
annihilation oI the Ilesh and elimination oI` the calamities, entertains such desires, then in
Iact he is deprived oI reality. His advice and instruction will not beneIit anyone.
18. The structure oI this Tareeq (Path) revolves on the protection oI the Aadaab oI the
Shariah, on guarding oneselI against haraam and mushtabah (doubtIul things), on guarding
the senses against the prohibitions oI the Shariah, preventing one`s moments Irom
negligence and connecting them (one`s moments) to Allah and on nor regarding as halaal
even a grain in which there is doubt even in times oI need, leave alone times oI comIort
and prosperity.
The Mureed is required to perpetually struggle in abstaining Irom lust and lowly desire.
He who has complied with his desires has destroyed his acceptance (in this Path). The
worst thing which can happen to the Mureed is his return to a lust or desire which he had
shunned Ior the sake oI Allah Taàla.
19. It is not beIitting the rank oI the Mureed to accept the politeness oI women. This has
been the method oI all the Saalikeen oI this Path. When it is prohibited to even accept the
politeness oI women then to a Iar greater degree will its acquisition be Iorbidden. This has
been the way oI the Shuyookh. Whoever considers this an insigniIicant thing will soon be
Iaced with aIIairs which will bring him to disgrace.
20. It is essential Ior the Mureed to keep alooI oI the seekers oI the world because their
companionship has been proven to be poison. Allah Taàla has said that one should not
Iollow a person whose heart Allah has turned away Irom Allah`s remembrance. Ahl-e-
Zuhd (the people oI abstention, i.e. the Saalikeen) are in the quest oI Allah`s Proximity
and in this endeavour they spend wealth. Ahl-e-SaIaa (the puriIied ones) in their
endeavours to acquire the Companionship oI Allah expel Irom their hearts all creation in
general, and acquaintances in particular.
FURTHER ADMONITION
1. A sinner who repents is nobler than a man whose worship is Iollowed by pride.
2. The sign oI the heart enjoying a connection with Allah Taàla is the heart`s inability to
Iind enjoyment in any relationship oI the world.
3. Sleep with maut under your pillow and when you arise do not have much hope in liIe.
4. Never consider sin to be small. Regard sin as great. He who thinks slightly oI sin has
considered Allah to be insigniIicant.
5. Guard the naIs at all times.
6. Abstention Irom sin is oI greater importance than Ibaadat.
7. A little oI halaal earnings is superior to earnings which are in abundance, but haraam.
Respect is in contentment and comIort in abstention.
8. A strong Sabr is to be pleased with one`s lot.
9. Courage is to acquire the knowledge oI the Deen. PerIect practice is that which is
accompanied by ikhlaas (sincerity).
10. It is oI the acts oI courage that one acquires the knowledge oI the Deen; practice
perIectly with sincerity, and be Iully contented and adopt beautiIul patience.
11. A sheep is nobler than a man who sacriIices the commands oI Allah Ior the sake oI his
desire, Ior the call oI the shepherd is heard by the sheep.
12. The association oI the pious is better than acts oI piety and the association oI the evil is
worse than acts oI evil.
13. The non-existence oI even a grain oI vanity and Ialsehood in one is an aspect oI
Ma`riIat.
14. The look cast without the intention oI gaining admonition and lesson is total neglect
and a medium oI disgrace. Freedom is obtained by trampling the desires oI the naIs
underIoot. Elimination oI envy occasions the love oI Allah.
15. When speaking, speak the truth whether in anger or In happiness.
16. Three persons depart with regret at the time oI death. A man who spent his liIe
accumulating wealth without having realized contentment. A man who did not obtain what
he had wished Ior. A man who did not prepare his stock Ior the HereaIter.
17. Abstain Irom the companionship oI a Iriend who causes you no beneIit oI the
Aakhirah. The Iriendship oI worldly people is like something which has beautiIul colour
but bad taste. Hadhrat Hasan(rahmatullah alayh) said: 'Never listen to music no matter
what rank you have attained.
18. The knowledge oI a man who preIers conversation with people to remembrance oI
Allah, is little; his heart is blind and his liIe is wasted.
19. The lowest degree oI harm which beIalls a man who beIriends the world is that Allah
Taàla eliminates the pleasure oI His remembrance and supplication From his heart.
20. Shaitaan does not bother about the one who in this world is a seeker oI the pleasure oI
the naIs because such a person has himselI gone astray. What purpose then has shaitaan to
search Ior him?
21. Hadhrat Shaikh Muhammad Waasi` (rahmatullah alayh) was among the very greatest
Auliyaa. A man requested naseehat oI him. The Shaikh said: 'I will give you such
naseehat by means oI which you may become the king oI the world, and obtain peace in
the Aakhirah. Adopt zuhd (abstention) in this world. Never have any greed or hope
regarding any man. Regard all creation to be dependant on Allah. It is then evident that
you will become independent oI all. This is the meaning oI becoming a king.
22. Ruin comes to a person Irom six avenues.
a. Weakness oI intention regarding the acts oI the Aakhirah.
b. Obedience to the commands oI shaitaan and striving in that direction.
c. Inspite oI nearness oI death, to entertain distant hopes and plans.
d. To adopt the pleasure oI people in preIerence to the Pleasure oI Allah.
e. To abstain Irom the Sunnah oI Rasulullah ~ because oI obedience to the desires oI the
naIs.
I. To cite the errors oI previous Auliyaa as prooI Ior one`s acts and to bury their
excellences.
23. The sign oI love Ior Allah Taàla is that one Iollows the character, acts, laws and ways
oI the beloved oI Allah (i.e. oI Rasulullah
24. These ten attitudes will prove greatly beneIicial in this world and the Aakhirah:
Truth with sincerity; justice with creation; wrath with the naIs; service to the saints; love
and mercy upon little ones; generosity with the dervishes; advice and admonition to
Iriends; patience with enemies; silence with ignoramuses and humility with the Ulama.
25. Stay among people, but remain alooI. Your body should be among creation, but your
heart with the Creator. This will ensure that negligence does not overtake you. Beware oI
such negligence lest you conIorm with people in a way which entails opposition to Allah
and His displeasure.
26. The sign oI proximity and love oI Allah Taàla is shunning all things which impede
the love oI Allah;
27. There are two kinds oI Taubah: Taubah-e-Inaabat and Taubah-e-Istijaabat. Taubah-e-
Inaabat is to repent oI sins because oI the Iear oI Allah`s punishment. Taubah-e-Istijaabat
is to resort to Taubah because oI shame Ior Allah Taàla. One`s ibaadat is absolutely
insigniIicant in the presence oI His Majesty and Splendour.
28. Every part oI the body has its taubah. The taubah oI the heart is its intention to abstain
Irom haraam. The taubah oI the eye is not to glance at things Iorbidden. The taubah oI the
ear is not to listen to evil and nonsensical talk. The taubah oI the hands is not to raise them
toward that which has been Iorbidden. The taubah oI the stomach is to reIrain Irom
consuming haraam. The taubah oI one`s modesty is to abstain Irom acts oI immorality and
Iornication.
29. A contemptible person is one who inspite oI being ignorant oI the Path oI Allah does
nor enquire about it.
30. People said to Hadhrat Baayazid Bustaami (rahmatullah alayh):
'You are a perIormer oI many miracles. You walk on the surIace oI water.
He replied: 'This is no miracle. Twigs also Iloat on water.
People said: 'But you Ily in the air.
He replied: 'This too is no miracle, Ior tiny insects too Ily in the air.
People said: 'It is indeed a great miracle that within a single night you travel to Makkah
Muazzamah.
He replied: 'This too is nothing. Sorcerers journey in a single night Irom Hindustan to
Mount Diyaanand.
People said: 'What then is a miracle?
He replied: 'A miracle is engrossment oI the heart with none besides Allah.
31. Your relationship with your Shaikh should be like the relationship oI Hadhrat Siddique
Akbar Radiallahu Anhu with Rasulullah (saws). He never contradicted Rasulullah (saws)
in either the Deen or the dunyaa. One should have a Shaikh Iitting the description given by
Hadhrat Junaid (rahmatullah alayh), the Quràan-e-Kareem, in his right hand, the Sunnah
oI Rasulullah (saws) in his leIt hand and he (the Shaikh) should walk in the light oI these
two lamps so that one does nor Iall in the pits oI doubt nor in the darkness oI bidàh.
32. When man considers his naIs to be despicable and contemptible, it is the sign oI Allah
loving and honouring him. And, when he considers his naIs to be honourable and when his
deIects remain hidden Irom him, it is the sign oI Allah`s detestation Ior him.
ADMONITION IN GENERAL
Ameerul Mu`mineen, Ya`subud Deen, Imaamul Mashaariq wal Maghaarib Hadhrat Ali
(karaamallahu wajhah) said:.
'I have selected Irom the Taurah ShareeI twelve statements and I daily reIlect on these
statements thrice.
These twelve statements Iollow hereunder.
ALLAH TAÀLA SAYS:
1. O man! Never Iear any shaitaan and king as long as My Reign endures .
2. O man! Never be worried about your Iood as long as you Iind My treasures to be Iilled.
My treasures never decrease nor will be depleted.
3. O man! when you become helpless in any aIIair, call Me, and most certainly, you will
Iind Me. I am the bestower oI all things and all goodness.
4. O man! Be assured that I regard you as My Iriend. You thereIore, beIriend Me.
5. O man! Do not become Iearless oI Me until you have crossed the Bridge (in Qiyaamah).
6. O man! I have created you out oI dust, sperm and a blood-clot. I was not without perIect
power when creating you, how then can be without power in Ieeding you? Why then do
you seek Irom others?
7. O man! I have created all things Ior you and, I have created you Ior My Ibaadat, But
you have become trapped in that which has been created Ior your service and you have
driIted away Irom Me Ior the sake oI others.
8. O man! All creation desires something Ior themselves while I desire you Ior your own
sake, but you run Irom Me.
9. O man! You are displeased with Me because oI the desires oI the naIs, but never did
you become displeased with your naIs Ior My sake.
10. O man! My Ibaadat is incumbent on you and upon Me is incumbent your Ieeding. Bur,
in most cases you are deIicient in your duty while 1 am never deIicient in Ieeding you.
11. O man! You seek Iuture sustenance even today, but I do not desire Irom you the
Ibaadat oI the Iuture.
12. O man! You will Iorever remain in peace and comIort iI you are contented with what I
have given you. II you are not contented with it, 1 will assert the greed oI the world over
you. It will then cause you to run Iorm pillar to post, Irom door to door in utter contempt
and then too you will obtain only that which has been predestined Ior you.
AN EPISODE--TO REFLECT!
Hadhrat Hakimul Ummat Maulana AshraI Ali Thanvi (rahmatullah alayh), narrates the
Iollowing awe-inspiring episode in which there is a great lesson Ior reIlection. A man who
was a resident oI the town oI Gawaaliya, India, spared no eIIorts in the English education
oI his son. (In those days oI political serIdom) it was considered a honour to be educated
along the lines oI the British rulers). He expended a considerable sum oI money in his
son`s worldly education.
AIter attaining the limits oI English education which the institutions in India could oIIer,
the Father despatched his son to London to obtain the highest qualiIications in English
education. The son passed his examinations in London with Ilying colours, but upon
returning to India he became seriously ill.
His condition deteriorated until he (the son) was on the verge oI death. The Iather, stricken
with sorrow and misery, sat at the bedside oI his dying son and wailed:
'O my son! I have spent 25 thousand rupees in your education, but I have nor seen the
Iruit oI my eIIorts.
The son in the last stages oI liIe suddenly opened his eyes and exclaimed:
'O my beloved Iather! Why do you wail and cry now? When you observe me in the
Aakhirah burning in the Fire oI Jahannum then you may truly cry. You, by spending these
25 thousand rupees have made the arrangements Ior my Iall into Jahannum.
You have purchased Jahannum Ior me with this sum. Because you have kept me ignorant
oI the education oI the Deen. At this time I am witnessing the Iutility oI all my education.
The Angels oI death are at hand. You, by expending such a large sum, have not beIriended
me, but you have displayed that you are my enemy maniIest. (Wa`zul Hudaa)

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SHARIAT AND TASAWWUF

' ' _ = '

- - ; and thirty Iour times -

. II time aIIords then recite aIter Zuhr,

Page 74 oI 86 SHARIAT AND TASAWWUF

d. Allaahu (One Tasbeeh - 100 times) =

. Recite Surah Waaqiah.

34 times. II time allows, recite the Iollowing

. Exhale vigorously. While

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