




Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘It has to be acknowledged here that the required khushu‘ (reverence, serenity and presence of mind) has multiple levels.
The first level is essential (fardh). That is, at least at the moment of opening takbeer (tehrimah) an individual brings to his mind (actively) that he/she is praying. Absence of this will make the salah void.
The best and highest level (of khushu‘) is that during the entire salah nothing transpires except the thought of Allah. (As is mentioned in the Prophetic saying)

The middle level (in between these two) is the one each Individual must strive to attain. That is, one should be aware and attentive of the words that are being recited during salah.
One should be cognizant of what is being recited. On reciting الحمد لله رب العالمين he should have knowledge that he said الحمد لله رب العالمين. On saying الرحمن الرحيم he should know he recited الرحمن الرحيم. One should strive for this level of khushu.
Salah should not be (offered) like switching on a machine (that runs on its own) and comes to culmination (automatically). (That is without attention and awareness.)
Even if some involuntarily thoughts come during salah they will in-sha-Allah be forgiven provided that on becoming aware of this derailment one returns to being attentive of the words being recited.
Initially one has to be be attentive towards the words being recited, than gradually the attention will turn towards Allah.’
Inam ul Bari, volume 3, page 472

For the intelligent, an indication 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 (RA), 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. Aameen.
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 travelling 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 worshipped 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. Amongst these girls was one who was exceedingly beautiful. She wore a gold necklace around her neck. When Shaikh Abu Abdullah saw her the colour 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 dishonoured 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)
*Mufti Mohammad Shafi (Allah have mercy on him) published the story in Urdu with this tittle.

A seeker, who was studying medicine said, ‘I do not feel like studying (medicine) and my heart desires to do remembrance (dhikr) of Allah.’
Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) replied,
‘If acquired with correct intention your study (of medicine) is also (a form of ) remembrance of Allah.’
Kibriyet e Ahmer, malfuzat (#24) complied by Dr Syed Abdul Qadir Ahmer sahib, page 4

A seeker wrote, ‘For the previous few days I am unable to complete my daily routine recitations (wird)’.
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,
‘If there is a genuine excuse (for missing them) then it is not a problem. However, if there is no excuse then use your determination to over come this (laziness).’
Tarbiyet us Salik, volume 2, page 870
This is a common complain from seekers.
Sayyidi wa sanadi Mufti Taqi Usmani (Allah preserve him) has repeatedly mentioned that this laziness is due to the lack of importance of the daily wird. There is no supplication, amulet, charm or medicine that can make a seeker diligent regarding this. One has to use his will power and over come the laziness. This is the mujahiddah: the spiritual struggle of the path.

Musleh al Ummat Maulana Wasiullah Allahabadi (Allah have mercy on him) said,
‘When an individual makes supplications (dua) his relationship with and proximity to Allah increases.
The higher optimism (raja) he has while making supplication the greater the acceptance rate.’
Ma’arif Musleh al Ummat ra, volume 1, page 107

Shaikh Shah Kamal ur Rehman Qasimi (Allah preserve him) said,
My father (Shah Sufi Ghulam Mohammad Hyderabadi, Allah have mercy on him) use to say that there seems to be a connection in the worldly matter of marriage and the religious issue of baiyah. They share the important issue of selection (of the right individual).
In worldly matters the criteria for selection (of a groom or bride) include piety, financial status, (physical) beauty and perfection (of manners & behavior).
Similarly, in religion the ideal criteria for selecting (a Shaikh for baiyah) must include,
1. His state (halaat)
2. His time management (awqat)
3. The blessings (barkat) (of being associated with him)
1. His state (details include)
A. What are his instructions?
B. How close are they to the teachings of Quran and Hadith?
C. What is the state of adherence to the teaching of Quran and Hadith in principle (usooli) and peripheral issues (farui)?
D. How close is he in following the morals and practices of Prophet (Allah bless him and give him peace)?
E. From what silsilah did he receive the authorization?
F. What is the state of the freshly authorized individuals of this silsilah?
G. What was the state of the recent predecessors of this silsilah?
H. Was the authorization given after formal completion of receiving instruction and training or was it inherited in family tradition?
2. Time management
A. How does he spend his day and night?
B. Has he mastered time management?
C. Is he ibnul–waqt or abul–waqt? That is, if there is time he does remembrance and reflection (zikr o fikr) or when he wants to do zikr o fikr he can find time to do so.
D. How conscientious is he of offering the faraidh on time?
E. Does he have a practical schedule for propagating the truth (in his circle of influence)?
F. What is his state in regards to (tahajjud and other) involvement at the end of night timings?
The blessings (barkaat)
This criteria is being mentioned thirdly, however, a seeker must give priority to it.
A. What are the general blessings of his silsilah?
B. What is the state of individuals attached to him?
C. What are the blessings of Shaikh in particular?
D. Is he genuinely authorized?
E. Is the training in this silsilah quick or slow?
F. What are the particular manifestation of (Divinely) love (in those attached to this Shaikh)?
These clear criteria are presented to make the selection (correctly).
A important reminder is that the real thing that facilitates receiving spiritual benefit from Shaikh is our congeniality (munasbet) with him.
If there are two flowers with similar color and fragrance pick the one closest to you.
Moreover, never forget that main thing is to receive instruction and be trained.
To recieve this instruction and training baiyah is not an essential enrollment criteria.’
Baiyat, page 30-1
A seeker wrote, ‘I am very worried these days. In spite that I do not want to discuss worldly issues with you, I mention this because it is being felt that this worrying is affecting my religious activities. Neither the daily recitations (wird) are done regularly nor I am being able to get up for tahajjud on time. Often I wake up late. These are adding to my worries.’
Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
‘Paying attention to the worrisome state leads to increased apprehension.
When worried instead of paying attention to it, one should become attentive of Allah. This must be with the thinking that Allah is sufficient for me in these conditions and strengthening relationship with Him is the solution to all the troubles.
By using this strategy the effect of the worries will diminish and eventually vanish completely.
Try it and be at peace.’
Tarbiyat us Salik, volume 1, page 544

4. My legacy (wasiyyat) for myself, family members, and close associates is that every moment of one’s life should be sacrificed in pleasing Allah. One should not displease Allah for a single moment by indulging in any form of impermissible (haram) activity. If a mistake is committed, then one should please Allah by repenting, seeking forgiveness and crying in front of Allah.
5. Always remain in the company of the pious, and keep yourself under the guidance of a Sheikh with whom you have congeniality (munasbet).
6. Adopt extreme piety in financial matters. Always refer to the scholars (Muftis) in issues pertaining to the (questionable) rulings of Shariah.
Wasiyyat of Hazrat rehmatullah aleh

Shaikh al Mashaikh Haji Imdadullah mohajir Makki (Allah have mercy on him) instructed,
‘Sit as you sit in the jalsa of salah.
Bow your head forwards towards the knees.
Cleanse your heart (& imagination) from all other than Allah.
Be in the presence of Allah.
Recite أعوذ بالله و بسم الله and three time الله حاضري، الله ناظري، الله معي.
Then contemplate on its meaning.
That Allah is present, watching and is with me.
Put significant effort in this imagination until no awareness remains of other-than-Allah. Even the awareness of his/her own self vanishes.
If this contemplation and knowledge disappears very rapidly (after a session) then muraqaba is deficient.
(It must be acknowledged that) Initially one has to force one’s self to do the muraqaba. Then with persistent effort a time comes when returning back (to being neglectful of this imagination) becomes impossible.
However, one reaches this state gradually. Therefore, one should not abandon the effort due to initial hardship.’
Dhiya al Quloob, page 35
1st Rabi II 1435/1st February 2014

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
‘As there are different levels of imagination (when making remembrance of Allah) therefore, to make it concise, clear and to classify them into five stages I use an example;
1. Remembrance is made of a Beloved who is neither present (in front of the the one making dhikr) nor he is aware(that he is being watched). He is absent (from his imagination) and (he is) unaware (of it).
2. Remembrance is made of Him who is in front but faraway and can not be visualized clearly.
3. Remembrance is made of Him who is in front and closer. He can be visualized clearly.
4. He is very close. Observing Him is engrossing. To extent that due to overwhelming love one becomes unaware on himself.
5. This engrossment progress to the stage that one becomes oblivious of this unawareness.
Now I apply the technical known names for theses stages;
1. This is ‘dhikr’. This is because there is only remembrance (of the name) in it.
2. This is ‘hudur‘ (being in presence). This is because the One being imagined is in front and present.
3. This is ‘mukashafah‘ (unveiling). The close proximity of the One being imagined leads to perfect sense of being in the presence and complete unveiling of the details.
4.This is ‘shuhood‘ or ‘mushahidah‘ (witnessing). Technically witnessing is the epitome of hudhur. This leads to overwhelming affection, infatuation and rapture. It is also known as ‘fana‘ (annihilation) because of these engrossing emotions one in unaware of himself.
5. This is ‘mu’ainiah‘ (viewing). This is because it is a hudur that exceeds the technical limits of shuhud. One is oblivious of his unawareness and therefore it is also known as ‘fana ul fana’.
(Applying this further on the schema of ‘lataif‘)
1. The action of latifa al qalb is dhikr (remembrance)
2. The action of latifa al ruh is hudur.
3. The action of latifa al sirr is mukashafah.
4. The action of latifa al khafi is shuhud, mushahida and fana.
5. The action of latifa al akhfa is mu’ainah and fana ul fana.

Some of the spiritual masters are of the opinion that remembrance (of Allah) must be done in the specified manner to the extent that these five lataif become active individually. That is they perform their actions.
Other (spiritual) masters opine that remembrance (of Allah) should be done only with (latifa) al qalb to the extent that all the actions (of other lataif) happen. There is no need at all to talk about the specific actions of lataif. They consider focusing on lataif in detail to be a veil. Also, in the Prophetic saying only qalb has been mentioned in this context. Moreover, even those who engage in activating these lataif (individually) acknowledge that there is a interconnection between these lataif. Therefore, making remembrance via al qalb eventually affects and activates the other lataif. This is because these lataif are like mirrors that reflect into each other.’
Bawadir al Nawadir, page 565-6

Makhdoom Shaikh Sharufuddin al Maneri (Allah have mercy on him) said,
‘Spiritual masters have written about the veils in various books. They mention four; people; the world; Satan and the selfish soul (nafs).
People hinder our devotion to and worship of Allah. This world conceals the world to come. Satan downplays religion. One’s selfish soul acts as a veil with regards to The Lord.
Four veils can be enumerated but if you examine the matter, they all stem from one root, one’s selfish soul.
One gets overly preoccupied with people because of one’s selfish interest. Being immersed in worldly affairs also flows from self-interest. Agreeing to what Satan proposes also stems from selfishness.
Hence it is clear that selfish soul is the root of all these distortions. This is the origin of the adage, ‘The selfish soul is the greatest of all idols’.
In fine, whoever has brought his selfish soul to heel has been liberated from them all.’
Mine of Meaning, page 215

Sayyedina Walid bin Abbad bin Samat (Allah be pleased with him) said,
‘I pledged allegiance to the Prophet of Allah (blessings and peace of Allah be upon him), swearing:
To pay attention to whatever he said; and to carry out whatever he commanded, whether it be difficult or easy, bearing grief or bringing comfort.
If somebody says something that should be contradicted , I will not contest against him.
In all circumstances I shall speak the truth and I will not be afraid of anyone who blames me for something.’
A Mine of Meaning, page 182