Category Archives: A. Reality of Tasawwuf

The nature, definition, goals and principles of Tasawwuf

The States of the Heart

Makhdum Zayn ud Deen Malabari al Chishti (Allah have mercy on him) said in regards to fard al ayn (absolute essentials) issues of Islam,

‘The states of the heart, one should know the praiseworthy qualities which one must adopt, and the blameworthy qualities which one must avoid.

As for the praiseworthy traits, they include reliance on Allah, sincerity for Him, praise and thankfulness for His blessings, repentance from one’s sins, fear, hope, abstinence, love, patience, pleasure with His decree, and the remembrance of death.

As for the blameworthy traits, they include greed for food and drink, and a dislike of hunger (given its many benefits such as the purity and softness of the heart, humiliation of the lower self, breaking lusts, and the departure of excessive sleep which prevents worship), eagerness for speech regarding what does not benefit one (the tongue has many faults, the most severe of which are backbiting, lying, and excessive joking and praise), anger, envy, stinginess, love of rank, love of the world, arrogance, pride, and showing off.’

The Guidance for the Intelligent

Tazkiyah is an obligation

Acting upon one’s individual obligation include purifying one’s limbs from sins, and one’s heart from destroying traits such as arrogance, envy, ostentation, enmity, hatred and the like… Knowing the cure for ugly traits of character and then struggling to rid oneself from them is an individual obligation; it is not permissible for one to busy oneself with jurisprudence, disputes or law until one has finished this task.

The Guidance for the Intelligent

Useful knowledge

‘Useful knowledge it is that which,

Increases your fear of Allah,

Decreases your interest in the worldly,

Increases your avidness for the hereafter,

Makes you aware of the faults in your character and your actions so you can correct them, and

Alerts you to the deceptions and plots of Satan.’

The Guidance for the Intelligent

Repentance

It has been said that repentance is remorse for what has passed and clinging to what is pure.

Some say that repentance is moving away from what Allah

has forbidden toward what Allah has commanded.

It has been said that repentance is devotion to the True Reality and shunning created things, and that repentance is sincerity, seeking refuge, and striving persistently with hope.

It has been said that repentance is feeling shame when one makes a mistake, and that repentance is sorrow for what has passed.

Some say that repentance is the return to Allah the Exalted in every instant, thought, and glance, and that repentance is shame that restrains one from sin, and constant tears of remorse.

It has been said that repentance is removing the garment of estrangement and donning the garment of fidelity.

Some say that repentance is the return from blameworthy attributes to praiseworthy attributes, which can only be brought about by seclusion, by holding one’s tongue from useless talk, and by eating lawful food.

It has been said that repentance is a fire in the heart that flares up, and a rift that never mends.

The principles of Tasawwuf, page 17

Tea & sulook

The following is a paraphrase of what the reviver of Sunna (Muhiyyus Sunnah), Maulana Shah Abrarul Haqq of Hardoi (Allah have mercy on him ) said.

‘Every day when I drink tea it brings to mind the similitude of the process of traversing the spiritual path (sulook).

Water and tea leaves individually have their own properties. However, they have to be mixed together under certain special circumstances to make them tea.

First water is to be brought to rolling boil. Then tea leaves are added. They are thoroughly mixed and left to sit alone. This brings out the colors and flavors. Then only tea is ready to be consumed.

Skipping any of the steps of this process will not provide the delicious end results.

In this scenario the similitude of the seeker is like water that wants to become tea. The tea leaves are the company and guidance of the Shaikh. Whereas the process of boiling is the spiritual struggle (mujahidda).

Remember that merely mixing the water with tea leaves is not enough. The water has to be brought to boil. It has to be mixed and left alone for a while. Only then it is able to extract the color and flavor from tea leaves.

Similarly in order to benefit from the company and guidance of the Shaikh the seeker has to do mujahidda. That is abandoning all the sinful and doing the necessary and even extra acts of worship. Only then this association will be beneficial.’

Khanqah e Ashrafiya, Gulshan Iqbal Karachi, 1980s

Learn the lesson/ درس عبرت

For the intelligent, a subtle reference is sufficient…

SubhanAllah, this story is filled with so many lessons for everyone. Please read it with the intention to learn the lessons from the life of Shaikh Abu Abdullah Al-Andalusi (Allah have mercy on him), and also the character of his devoted and loyal students. I pray that Allah grants every reader the tawfeeq to benefit from this and to protect us all from any tests of this sort. Ameen.

Note: Since this is not a formal Arabic written entry, the rules of Arabic have not been enforced such as in the name of the Shaykh, etc.

In Baghdad, the seat of the Islamic State, was a pious saint by the name of Abu Abdullah Al-Andalusi. He was a well-known scholar and muhaddith and twelve thousand disciples sat at his feet. He knew thirty thousand ahadith by heart, and could recite the Quran in all the various modes of Qiraat.

On a certain occasion he was going on a journey and was accompanied with a large crowd of attendants among whom were the well-known Junayd Baghdadi and Shaikh Shibli Rahimahumullah.

Shaikh Shibli continues the story: Our caravan was traveling along safely and comfortably with the grace of Allah, until we passed by an area where Christians were residing. When we reached the Christian village, we searched for water but could not find any. We went about the village and discovered that there were many churches, temples of sun-worship and synagogues. Some of the people worshiped idols and others prayed to the cross. We were amazed at their condition.

We passed all this and reached the outskirts of the village where we found a well and a few girls drawing water for people to drink. Among these girls was one who was exceedingly beautiful. She wore a gold necklace around her neck. When Shaikh Abu Abdullah saw her the color of his face changed. The Shaikh asked the other girls who she was.

They replied: “This is the daughter of the ruler of this village.”
The Shaikh replied: “But, why has her father dishonored her by leaving her to give people water to drink?”
The girls replied: “Her father has done this so that when she marries she will be able to honour and serve her husband. He does not want her to become boastful of her status.”

The Shaikh sat down with his head bent forward and remained silent. For three days he did not eat or drink. He would only perform his Salaah. His disciples and companions did not know what to do or say.

Shaikh Shibli says : ‘I decided to speak to him. I approached him and said, “O Shaikh, your disciples and companions are perplexed with your silence for the last three days. Please speak to us.”

The Shaikh replied: “O people, know that my heart has become filled with love for the girl I saw the other day. It is not possible for me under any circumstances to leave from here.”

Shaikh Shibli replied: “Our leader! You are the spiritual guide of Iraq. Your piety is well-known far and wide. Your disciples number over twelve thousand. By the sanctity of the Noble Quran do not bring disgrace to us and them.”

The Shaikh replied: “O people, my lot has already been sealed by fate. I am nothing. The cloak of sainthood has been removed from me and the signs of guidance have been taken away from me.”

Saying this the Shaikh began weeping bitterly. “Proceed and leave me alone. My fate has been sealed,” he told them.

We were astonished. We begged Allah for His protection and we cried until the land beneath our feet became wet with our tears.

We returned to Baghdad. When the people heard of our return, they arrived in large numbers at the outskirts of the city to meet the Shaikh. They saw that he was not with us and asked where he was. We told them the entire story. Many of his disciples died out of grief when they heard of his condition. Others cried in sorrow and disbelief. Many begged Allah to guide the Shaikh to the right path and return him to them. All his places of instruction and preaching were closed down.

We remained in this sad condition for one full year. Finally, I, together with a few companions decided to visit the village again and find out how our Shaikh was doing. When we reached the village we asked regarding him and were told that he was in the woods looking after pigs. We asked: “What has happened?” We were told that he had proposed for the girl in marriage. But, the girl’s father had refused saying that her suitor had to meet certain conditions : he had to follow the same religion as her, he had to become a servant in the church and he had to look after the pigs. The Shaikh had fulfilled all these conditions and was currently seeing to the pigs.

“With broken hearts and tears streaming down our eyes, we went to the woods to find him. He was standing amongst the pigs. Around his waist was a string of beads. On his head was the traditional Christian hat. He stood leaning on the staff that he once used to lean on when delivering the sermon in the mihraab!

When he saw us he bowed his head in shame. We came nearer and said, “Assalaamu Alaikum.” He replied: “Wa Alaikumus salaam”.

Shaikh Shibli then asked: “O Shaikh, what is all this? What has happened to you? What has happened to all your knowledge and virtue?”

The Shaikh replied: “My dear friend and brothers, I am now no longer in control. Whatever Allah has desired for me, has come to pass. I was once amongst His beloved ones. Now He has thrown me very far away from His door. O Beloved ones of Allah, beware of being rejected and distanced from Allah. O Beloved ones of Allah, beware of Allah’s anger and being cut off from Him.”

Then turning towards the heavens he said: “O my Lord, I never expected such treatment from You.” Then he began crying bitterly and appealing to Allah.

Shaikh Shibli also begged Allah in a loud voice : “Only from you do we seek help. Upon You only do we rely. By Your grace, remove this difficulty from us! We have been overcome. Only you can save us!”

When the pigs heard our crying they began to rub their heads in the sand and began to yell so loudly that the mountains appeared to wail. Shaikh Shibli says : “I thought Qiyaamah had come.” The Shaikh continued to cry uncontrollably.

Shaikh Shibli continues: We said to him : “Shaikh, why don*t you return with us to Baghdad?” The Shaikh replied : “How can I? I have to see to the pigs, although I once saw to the hearts of men!”

I asked the Shaikh : “You were a Haafiz of Quraan and you could recite the seven modes of Qiraat. Do you remember anything of the Quraan?”

The Shaikh answered : “I have forgotten everything except two verses of the Quraan: ‘He who Allah disgraces, none can grant him honour. Allah does as He wishes.’ And, secondly, the verse, ‘He who chooses kufr (disbelief) over Imaan (faith) he has certainly gone astray.’

I asked : “You knew thirty thousand ahadith of Nabi Sallallahu Alaihi Wasallam. Do you still remember any?”

He answered : “Only one: ‘One who leaves his faith, kill him!’ ”

Amazed at his condition, we left the Shaikh and headed for Baghdad. However, after we had walked for three days we suddenly saw the Shaikh in front of us. He was coming out of a river, where he had just performed a bath. In a loud voice he proclaimed the shahaadah: “I bear witness that there is none worthy of worship besides Allah and I bear witness that Muhammad Sallallahu Alaihi Wasallam is His messenger.”

We could not control our joy and happiness when we saw him. He asked us for some pure clothing which he then wore. He then performed Salaah. We expressed our gratitude to Allah for returning him to us and we asked him what had happened to him.

He replied : “When you left me, I turned to Allah with my former love and affection for Him : ‘O my Protector, I am a sinner and a transgressor.’ Allah forgave me and covered me in His mercy.”

We asked him : “But, why were you put through such an intense trial?”

The Shaikh replied: “When we arrived in the village and saw the temples, synagogues and churches I thought to myself: ‘These people are nothing compared to me. I believe and worship one Allah.’ At that moment I heard a voice from within me saying: ‘This Iman that you have, is not due to your goodness in any way. If you so wish, We will show you right now.’ Immediately I felt as if something left my heart and flew away. That was my Imaan leaving me.”

Shaikh Shibli says: “We were overjoyed. Our caravan arrived in Baghdad with great joy. The Shaikh’s places of teaching and preaching were reopened. In a short while his students numbered over forty thousand. Allah again returned to him his knowledge of Quraan and Hadith and blessed him with further knowledge.” (Al-Mustatraf Fi Kulli Fann An-Mustadhraf)

From: an Noor (edited)

*Mufti Mohammad Shafi (Allah have mercy on him) published the story in Urdu with this tittle.

How to develop self control to avoid sinful?

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) said,

‘The second requirement for (true) repentance is leaving all sinful involvement immediately.

This can not be done without determination and self control (himmat).

The only way to develop this determination and self control is the company (suhba) of pious and saintly individuals and reading or listening about them.’

Tahseel Qasd is Sabeel, page 16

Tabligh

Sayyidi Hazrat Aqdas Maulana Justice Mufti Muhamamd Taqi Usmani Sahab Damat Barakaatuhum,

Assalamualaikum wa Rahmatulla.

I make dua (prayers) from the bottom of my heart that Allah Ta’ala continues giving Hazrat the Tawfeeq to serve His Deen with good health and ‘aafiyah. Ameen!

Hazrat, describing the love and respect that this incapable one has for Hazrat would make this letter very long. In short, I keep making duas for you from the very bottom of my heart.

Hazrat is very busy, yet regarding one point I don’t expect to get the same level of satisfaction from anyone else’s answer except from Hazrat. I hope Hazrat would bestow us with an answer.

Hazrat, from the books of our elders (Translator: previous generations of Islamic scholars) and Hazrat’s talk titled “Reality of Deen is taslim-o-raza (translator: acceptance and being content)”, the point has entered my heart that fulfilling one’s desires or interests is not Deen. Deen is fulfilling the commandment and need of Deen which is applicable in one’s current situation and time. On the other hand the elders of Tablighi Jamat present the concept of “Qurbani” (Sacrifice) as the soul of Deen. Due to these different understandings there is confusion as to which mode of action should be taken.

For example, the week in which the monthly (Tablighi) 3 days of the previous (Tablighi) Ameer of Pakistan — Sahab (Allah extend his life) was planned, in the same week his father-in-law passed away. He was thinking what to do in this situation. If taslim-o-raza (i.e. acceptance and being pleased with the decree of Allah Ta’aala) is considered, then it was possible to postpone the 3 days to another week in order to console his wife. But the Ameer Sahab of Pakistan gave preference to his 3 days and left. When he returned he apprehended that his wife would be upset, but his wife was unusually happy, and said that I saw my father in a dream last night. He said that if — (Ameer Sahab of Pakistan) comes then don’t be upset with him. Allah Ta’ala forgave me because of his going for 3 days.

According to the understanding that Deen is to surrender one’s wishes to the decisions of Allah Ta’ala, he should not have gone for 3 days in that week. Then how does this going out for 3 days become a means of forgiveness for his father-in-law?

We hear from most elders of Tabligh that Kufr (Disbelief) will not break just by giving the recommended times such as 40 days, because for Kufr (Disbelief) to break “Qurbani” (Sacrifice) is a condition. For example, that the wife is sick in the house, the agricultural produce is ready for harvest, there is shortage of money, and the worldly conditions are difficult, in this situation if one leaves for Tabligh then Hidayat (Guidance) will spread. Now taslim-o-raza (i.e. surrendering to the decisions of Allah Ta’ala) would mean that when the wife is sick then taking care of her should be given priority. When the agricultural produce is ready then harvesting it should be given priority. In such scenarios should one act according to the concept of taslim-o-raza  (i.e. surrendering one’s desires to the decisions of Allah Ta’ala ) or should one follow the course of action which will involve “Qurbani” (Sacrifice)? I think it was the battle of Tabuk in which the dates were ready for harvest, but according to the concept that the reality of Deen is “Qurbani” (Sacrifice) the Sahaba (May Allah Ta’ala be pleased with them) went out in the Path of Allah Ta’ala leaving the dates without harvesting them.

A person asked an ‘Alim (Islamic Scholar) that a person goes out in the Path of Allah Ta’ala in the condition that his old father is blind, his wife is young, and the environment around his house is not safe, and he has small children. The ‘Alim (Islamic Scholar) replied that if the person goes out in this situation then he has done big injustice. The ‘Alim was told that Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) was in the same situation when he went out with Rasulullah (Peace be upon him).  According to the concept of taslim-o-raza (i.e. surrendering one’s desires to the decisions of Allah Ta’ala) it seems Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) should not have left his family. But the elders (of Tabligh) say that if a person leaves in this kind of situation then on the one hand Kufr (Disbelief) will break in the world, and on the other hand his own Yaqeen (strong belief) will increase and also the Yaqeen (strong belief) of his family members, that the real Protector and Provider of sustenance is Allah Ta’ala.

We hear from some people that since Islam was new in the times of the Sahaba (May Allah Ta’ala be pleased with them) so they had much more responsibility of Tabligh, but now that Islam is no longer something new the responsibility of Tabligh is less than the responsibility on the Sahaba (May Allah Ta’ala be pleased with them). The Tablighi brothers say that since the people are going away from Deen similar to the people in the time of Sahaba (May Allah Ta’ala be pleased with them) won’t the ruling ( in terms of the responsibility to do Tabligh) return to what it was in the times of Sahaba (May Allah Ta’ala be pleased with them)?

The senior Islamic Scholars say that going out in Tabligh is Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat.). But the senior people of Tabligh say that Kifaya (literally “enough”) means that it should be enough for fulfilling the Fard (obligation). So is the going out of hundreds or thousands fulfilling this Fard (obligation)? (Translator: meaning to say that it is not).

We hear from some friends that in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey. Similarly Hanzhalah (May Allah Ta’ala be pleased with him) was in need of compulsory bath, and the demand of the time was to take bath, but he preferred going in the Path of Allah Ta’ala in his state of ritual impurity.

Hazrat I hope I have explained my doubts to sufficient extent. Further lengthening of this letter doesn’t seem appropriate. Hazrat, with your juristic foresight and God-given understanding please explain with some detail that when the people of Tabligh present some need of Deen, and at the same time other demand of Shariah comes up, then should we surrender our wishes to the wishes of Allah Ta’ala and fulfill the demand of Shariah, or should we, like the Sahaba (May Allah Ta’ala be pleased with them), postpone those demands of Shariah?

Hazrat, I would like to ask another question related to what has been written above. There seems to be a difference between the viewpoint of senior Islamic scholars and the seniors of Tabligh. For example the common Islamic Scholars consider going out in Tabligh as Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat) while the Tablighi brothers say its Fard-e-Ain (i.e. an obligatory act which every individual has to fulfil, similar to the status of Fardh Salaat). Similar to Hazrat Maulana Ashraf Ali Thanvi (May Allah Ta’ala have mercy on him), who gave the Fatwa (legal ruling) half a century ago that companionship of Ahlullah (friends of Allah Ta’ala) is Fard-e-Ain, because at that time the correction of one’s outer and inner actions was near impossible without the companionship of Ahlullah (friends of Allah Ta’ala). Now it is observed and is an undeniable reality that going out in Tabligh has many times caused a revolution in the lives of not only lay people but also scholars. Based on the rule that the means of fulfilling a compulsory act itself becomes compulsory, if going out in Tabligh is called Fard-e-Ain then what is the status of this ruling in the light of Shariah?

Wassalam

Muhammad Rashid

Answer:

My respected and honorable one, Assalamualaikum warahmatullahi wabarakaatuhu. I received your letter. The way you make dua for this lowly incapable one, I don’t know how I can thank you for this. May Allah Ta’ala give the best reward for this in this world and the Hereafter, Ameen!

The things you have asked about Tableehi Jamat, I present some basic principles related to them, May Allah Ta’ala make them a source of satisfaction.

1)

a) When Jihad (Holy War) becomes Fard-e-Ain then it becomes a situation of emergency, and at that time neither business is permissible, nor do the normal rights of one’s wife and children remain as they do during peace, and nor does any such action remain permissible which is against Jihad and which will be a hindrance towards Jihad.

b) All the examples you have presented from the times of Sahaba (companions of the Holy Prophet (peace be upon him) (May Allah Ta’ala be pleased with them) are related to this situation (i.e. when Jihad had become Fard-e-Ain). Jihad being compulsory at the time of Battle of Tabuk was also announced in the Holy Quran.

c) And Prophet Muhammad (peace be upon him) had clarified the same in two clear words, so agriculture products which were ready to be harvested, or household problems, could not become a hindrance to the Jihad. Despite this the Holy Prophet (peace be upon him) ordered a brave companion like Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah and look after the weak ones. Hazrat Ali (may Allah Ta’ala be pleased with him) desired to take part in the battle to get the virtues of participating in Jihad, but due to the order of the Holy Prophet (peace be upon him) he surrendered his wishes to the orders of Allah Ta’ala and His Prophet, and stayed back in Madinah and looked after the weak.

d) The event of Hazrat Handhalah (may Allah Ta’ala be pleased with him) also took place at a time when the enemy had already attacked, and Jihad had already become Fard-e-Ain.

e) Hijrat (migration) with the Holy Prophet (peace be upon him) had also become Fard (compulsory) on Hazrat Siddque-e-Akbar (i.e. Hazrat Abu Bakr (may Allah Ta’ala be pleased with him)) and he fulfilled this commandment, otherwise in normal circumstances the Holy Prophet (peace be upon him) had given preference to serving the parents over Jihad, and made such companions return back to their homes who had presented themselves for Jihad, while their parents were crying at their going.

If going in Tabligh for 3 days or 40 days is considered Fard-e-Ain in a similar way as when Jihad becomes a Fard, then it would mean that doing business, manufacturing, agriculture, nothing would be permissible, and everyone should go out in Tabligh at all times, similar to the ruling that other things become impermissible when Jihad becomes Fard-e-Ain. The question is, that if 3 days or 40 days is Fard-e-Ain then what are its limits? Does any order of the Quran or Hadith specify it? Secondly, when a person returns from his 3 days and spends the rest of the month doing business, agriculture, etc. then would going out for Tabligh not be Fard-e-Ain at that time? If it will not remain Fard-e-Ain after returning from 3 days then it means it was not Fard-e-Ain in the first place. And if it remains Fard-e-Ain then how would doing business and earning a living be permissible?

2) You have written that “in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey.”

Firstly this was not a journey for Tabligh, it was the journey for the Jihad for conquest of Makkah. Secondly, the fasts were broken due to extreme difficulty. There was no reason to stop the journey; at most there was extreme heat, but it was not necessary to leave Jihad due to personal difficulty. Because the difficulty was only on one’s own self and nobody else suffered a loss to their rights or wealth.

3) The meaning that you have written of Fard-e-Kifaya, if this is really the meaning of Kifaya then Jihad should never have been Fard-e-Kifaya throughout the history of Islam, because in all eras, the number of non-Muslims has always been more than three times the number of Muslims. Millions of people have been away from Deen in all eras. So when the Muslim jurists called Jihad a Fard-e-Kifaya then were the majority of people at that time Muslim? When Prophet Muhammad (peace be upon him) passed away then the number of Sahaba is said to be one hundred and twenty four thousand, which is a small number compared to the population of the world. But did Prophet Muhammad (peace be upon him) ever order his companions to leave all other obligations and go out to other cities and countries? In reality Fard-e-Kifaya only means that if an appropriate number of people are doing this job then this becomes sufficient for the fulfillment of other people’s obligations as well.

4) The is no contradiction between true concepts of taslim-o-raza (i.e. surrendering one’s desires and being pleased with what Allah Ta’ala plans for a slave) and qurbani (i.e. sacrifice). Fulfilling the commandment of Allah Ta’ala requires sacrifice. Sometimes this sacrifice is in the form of one’s life, sometimes one’s wealth and sometimes one’s desires. When the Holy Prophet (peace be upon him) commanded Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah, then his following this order involved his surrendering his wishes and desires to the command of Allah Ta’ala and His Messenger (peace be upon him), and at the same time it was also a sacrifice of his own wishes and desires. When Prophet Muhammad (peace be upon him) stopped Hazrat Huzaifah Bin Yamaan from participating in the battle of Badr, and he fulfilled this order, then it was a sacrifice of the companion’s desires. When Jihad becomes Fard-e-Ain then sacrifice of one’s wealth and worldly desires is given. And when it becomes Fard-e-Kifaya even then he gives the same kind of sacrifices, but unless Jihad becomes Fard-e-Ain the sacrifices one gives are restricted to one’s own self. The rights of others are not sacrificed. But if the others whose rights are due on one, themselves happily forego their rights then this will be an act of reward for them, and participating in Jihad or Da’wat will be a means of great reward. The example you gave of the elder whose father-in-law passed away yet he went out for his 3 days, if his wife did not face any unbearable difficulty due to his going out then his action was not impermissible according to Shariah. But there can be difference of opinion whether staying with his wife would have been more rewarding or whether going out was more rewarding. And dreams have no status in terms of deriving rulings of Shariah based on them.

5) One point is beyond the understanding of this lowly one that to encourage people to go for Tabligh, stories of the Jihad of the Sahaba are always used, but practically the stance towards Jihad is as if it isn’t an obligation of Shariah at all. Rather it is considered practically obsolete, and sometimes Jihad is even is opposed.

6) The above doesn’t mean I am against Tablighi Jamat or that I don’t give importance to the work of Tabligh. The reality is that the work of Tabligh is very important. The Tablighi Jamat has as a whole, with the Grace of Allah Ta’ala, done great work which deserves praise, and the Muslim Ummah has derived great benefit from it. But to emphasize the importance of some work it is not necessary that it must be called Fard-e-Ain at all costs. Secondly, at the same time where it is important to co-operate with and help the Tablighi Jamat, it is also necessary to correct the exaggerations which are sometimes spoken either by those who have newly joined the Tablighi Jamat, or those who do not take care to put things within their limits. And sometimes these exaggerations even reach the point where orders of Shariah are changed. May Allah Ta’ala give us the correct understanding of His Deen and allow us to practice on it. Ameen! Wassalam.

And Allah Ta’ala knows best.

Lowly Muhammad Taqi Usmani (May he be forgiven)

28-03-1418

1) For details see Hazrat’s book “تکملہ فتح الملہم” کتاب الامارۃ، مسئلۃ فرضیۃ الجہاد ج۳ ص۳۷۴

2) (۲) ما کان لاھل المدینۃ و من حولھم من الاعراب ان یتخلفوا عن رسول اللہ ولا یرغبوا بانفسھم عن نفسہ، الآیۃ (سورۃ التوبۃ ۱۲۰)

3) (۳) و فی صحیح البخاریؒ باب من حبسہ العذر عن الغزو

ج۱ ص۳۱۸ حدثنا احمد بن یونس ثنا رھیر ثنا حمید

Intekhab e Kaiseri

Signs of Spiritual infliction & depravity

Abu Usman Hairi wrote to Mohammed bin Fazal (Allah have mercy on them) inquiring about the signs of spiritual infliction and depravity (شقاوہ).

He replied,

‘They are three,

1. The knowledge is present but there is deprivation from action (according to it).

2. The actions are present but they are void of sincerity.

3. The opportunity to be in the company (suhba) of pious is present but there is no reverence for them (in one’s heart). ‘

Al Risala Al Qushayri via Tilawat e Quran, page, 42-3

Blameworthy morals: removal

Qazi Burhan ud Deen (Allah have mercy on him) said in regards to removal of blameworthy moral characteristics,

‘Understand it by an example. A rodent drops dead in a water well and starts rotting. It pollutes the water. The smell, taste and color of water changes. The water becomes impure (na-pak). The only way to clean this water well is to first locate the rotting rodent carcass and remove it. Then filthy water has to be drained (the amount is as per fiqhi recommendation).

Attempts to clean well, for example by adding more clean water, perfumes, sanitizing chemicals, etc. , but without removing the rodent carcass will remain futile.

The rotten rodent has to be removed. ‘

Madarij as Sulook, Dr Mir Waliuddeen rehmatullah

Similar is our case. The blameworthy morals remain imbedded in our soul. They spoil all the good actions we perform. In spite of all the supererogatory (nawafil) acts of worship, like excessive remembrance (dhikr) of Allah, salah, Hajj, Umrah, financial charities and physical effort etc. our condition does not change for better. The serene and absolute submission to Allah never materializes. The indulgence in sinful continues whenever there is an opportunity and there is hope of any physical pleasure or financial or social gain or loss. God-forbid, this continues forever.

Remember Tasawwuf is tazkiyah. Purification.

The Soul has to be purified from all the blameworthy moral traits.

All the other things in Tasawwuf are ancillary to this main objective.

May Allah make it easy for us all. Ameen!

Blameworthy morals: list

Following is a list of most of the blameworthy morals that need to removed in islah/tazkiyah.

1. Ignorance/جھل

2. Heedlessness/ غفلت

3. Anger/غضب

4. Rancor/حقد

5. Resentful envy/حسد

6. Miserliness/بخل

7. Pride & boastfulness /فخرو افتخار

8. Arrogance/ کبر

9. Conceit/ عجب

10. Illusion/غرور

11. Ostentation/ریا

12. Love of prestige/ حب جاہ

13. Love of power/ حب ریاست

14. Love of material things/ حب مال

15. Disruption of social bonds/ قطع رحمی

16. Prying into privacy of others

17. Long hopes/طول امل

18. Greed/ حرص

19. Bad demeanor/ سُوخُلق

20. Disasters of speech/ آفات لسان: دروغ، کثرت کلام، غیبت، مزاح، نمیمہ

21. Lust/ شہوت

22. Spend-thriftiness/ اسراف

The Degrees of the Soul, p5 + Shariat wa Tariqat

Islah/Tazkiya of what?

In Tasawwuf and sulook what is meant by islah or tazkiya?

It is the cleansing of blame worthy moral characteristics (razail akhlaq) of nafs. That is ridding one’s self from arrogance, anger, show-off, envy, self-admiration, love of money and status, lustful desires, etc.

We focus on betterment of our outwards appearance and worship without paying attention to the removal of above mentioned blame worthy morals.

This is a big mistake!

The biggest obstacle in our path to achieving the pleasure of Allah is our nafs with all its blame worthy characteristics.

It is because of this lapse we see that outwardly pious-appearing  people indulge in impermissible activities whenever they are tempted by a worldly gain or are fearful of worldly loss.

May Allah give us the correct understanding of islah and facilitate it for us effectively. Ameen!

Once we acknowledge this and recognize our blame worthy moral characteristics the next step is to remove them. This is by firm determination, self-control and constant vigilance.

Remembrance of Allah (dhikr) facilitates it. Advice from Shaykh facilitates it further. But both of these are like catalysts. Without the key ingredient of determination and use of self-control they do not work alone.

Sayyidi wa sandai Mufti Mohammed Taqi Usmani (Allah preserve & protect him) repeatedly instructs us that there is no formula of remembrance or litany or amulet to bring about islah. One has to use his determination and self control.

May Allah facilitate this for us all. Ameen!

Being excessively cautious in bayiah

Maulana Amin Owrakzai shaheed (Allah have mercy on him) said,

These days people have made Tasawwuf and sulook a petty issue. Bayiah is a mere ritual. Neither the disciple does anything nor does he have an intention to do (in future). Moreover khilafet is bestowed on mediocre actions and capabilities.

Previously searching for a Shaikh was like finding a suitable spouse.

After demise of (my first Shaikh) Maulana Gorghashti I approached Allama Yusuf Binori (Allah have mercy on them) for bayiah. He instructed me to recite salutations (durood) 50,000 times , istegfar 50,000 times and make istekhara every Thursday. After istekhara I saw in dream that Prophet (Allah's blessings and peace be upon him) poured his blessed saliva into my mouth. On reporting this to Shaikh he accepted my bayiah. After he passed away I struggled a lot searching for another Shaikh. After much contemplation and discussion with pious elders I settled for one. On visiting him I was instructed to recite istegfar 127,000 times in a month and do istekhara. Even after that in light of istekhara he guided me to another Shaikh.

To cut the story short, in past for bayiah one had to struggle excessively. Only after that one was able to sit at the feet of Shaikh and be in his company.

Nowadays Pirs visit mureed. Disciple has to do no significant effort. People are encouraged to commit (bayiah) using lame excuses. Shuyuk do not have self-reliance (istegna) and seekers lack yearning. Whereas, in reality a perfect (kamil) Shaikh is always in a state of fear for being accountable to Allah (for guiding others). Then, how can he invite others for his bayiah?

Risala al-Mazhar, Kohat. special issue 2017