Category Archives: D. Acts of Worship

Various acts of devotion to show our servitude

The ease & comfort in religious works

Hakim al-Umma Mawlana Shah Ashraf Ali Thanawi (Allah have mercy on him) said,

‘Even in religious endeavors (daily actions/commandments/prohibitions. etc.) people seek ease and comfort.

(No doubt) Ease and comfort is achieved in these issues (eventually) but after accomplishment of these endeavors. People seek it early on.

It can be understood by this example;

A sick person complains about his imperfect health, aversion and difficulty in swallowing the medicine. (Whereas in reality) the perfect health will not be achieved until the illness is eradicated. And the illness will not be eradicated without the medicine.

God only knows why their intellect has been corrupted in religious issues.’

Mazeed al Majeed, page 42

حضرت تھانوی قدس سرہ کا انداز تربیت اور تقوی کا حصول

سیدی و سندی حضرت مولانا مفتی محمد تقی عثمانی صاحب مدظلھم العالی

وعظ

حضرت تھانوی قدس سرہ کا انداز تربیت اور تقوی کا حصول

Supplicate for true yearning

Shaikh Mawlana Qamar uz Zaman Allahabadi (Allah preserve him) said,

‘Special supplications (dua) should be made for the development of true desire (talub).

In particular the (following) supplication prescribed by the Naqshbandi saints. Allah will surely develop true yearning.

O Allah!

You are my goal and I seek Your pleasure!

(Therefore) Bless me with Your love and marifa.’

Amin!

al Ifadhat al Ahsaniya, page 146-7

Spiritual Company of Shaikh

One of the purposes of the company of the pious is to be in sync with them spiritually.

Physical closeness, correspondence and other means of communications are to firmly establish this. The pious (Shaikh) should be able to recognize the seeker individually,  acknowledge his sincerity and, hence,make abundant supplications (dua) for his success.

It is this Sunnah of sincere dua of a fellow Muslim for the spiritual benefit of another Muslim individual that acts like a catalyst in the alchemical process of Sulook.

Shaykh Abu Taleb Makki (Allah have mercy on him) reported this in Quwwat al-Quloob,

A seeker approached a Gnostic of Allah (‘arif billah) and said,

‘ I am heedless of Allah’s remembrance, usually procrastinating good deeds and extremely lazy. Please, advice me on how can I overcome these things.

The Gnostic replied,

 ’O brother!

If it is possible for you to love the friends of Allah (awliya) and keep their close company then immediately do so.

Perhaps they will keep you in their heart. And remember every day seventy times Allah’s special mercy is focused on these hearts. Maybe someday because of the love you have for them this mercy of Allah will be focused on you to. This will indeed take care of all your problems of this world and here-after.’

Ahl-e-sulook par achi buri Sohbet kay asaraat, page10

Sheikh Ahmed Abul Abbas Mar’ashi ra said:

“Do not demand that the Sheikh keeps you in his heart. But you should ask your heart to lodge the Sheikh in it. As much as you keep the Sheikh in your heart, similarly the Sheikh will accommodate you in his heart.”

Rooh e Tasawwuf, page 129

Hazrat Arifbillah Dr. Abdul Hayy Arifi ra said;

“If you desire Allah’s love, sit in the heart of any of the Awliya and keep his company physically. InshaAllah, you will develop love of Allah . Secondly, continue to make lot of remembrance of Allah.”

Shaikh-murid relationship

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘The analogy of the company of pious is like planting a sour-flavored mango sapling beneath a Fajri  (better quality and sweet tasting) mango tree. And then grafting a branch of Fajri on its stem. It is quite evident that (now) this (sour-flavored) tree will bear Fajri mangoes.’

Majeed al Majeed, page 33

The pious elders commonly use the analogy of plant grafting when discussing the Shaikh-murid relationship. In order to understand this better we discuss the technical part of this plant grafting first. Thereafter, we draw the similarities between them.

Grafting of graftage is a horticultural technique whereby tissues from one plant are inserted into those of another so that the two sets of vascular tissues may join together.

In most cases, one plant is selected for its roots and this is called the stock or rootstock. The other plant is selected for its stems, leaves, flowers, or fruits and is called the scion or cion. The scion contains the desired genes to be duplicated in future production by the stock/scion plant.

For successful grafting to take place, the vascular cambium tissues of the stock and scion plants must be placed in contact with each other. Both tissues must be kept alive until the graft has ‘taken’, usually a period of a few weeks. Successful grafting only requires that a vascular connection take place between the grafted tissues.

The advantages of grafting include:

1. Precocity: The ability to induce fruitfulness without the need for completing the juvenile phase. Juvenility is the natural state through which a seedling plant must pass before it can become reproductive. In most fruiting trees, juvenility may last between 5 and 9 years, but in some tropical fruits e.g. Mangosteen, juvenility may be prolonged for up to 15 years. Grafting of mature scions onto rootstocks can result in fruiting in as little as two years.

2. Dwarfing: To induce dwarfing or cold tolerance or other characteristics to the scion. Most apple trees in modern orchards are grafted on to dwarf or semi-dwarf trees planted at high density. They provide more fruit per unit of land, higher quality fruit, and reduce the danger of accidents by harvest crews working on ladders.

3.  Ease of propagation: Because the scion is difficult to propagate vegetatively by other means, such as by cuttings. In this case, cuttings of an easily rooted plant are used to provide a rootstock. In some cases, the scion may be easily propagated, but grafting may still be used because it is commercially the most cost-effective way of raising a particular type of plant.

4.  Hybrid breeding: To speed maturity of hybrids in fruit tree breeding programs. Hybrid seedlings may take ten or more years to flower and fruit on their own roots. Grafting can reduce the time to flowering and shorten the breeding program.

6.  Maintain consistency: Apples are notorious for their genetic variability, even differing in multiple characteristics, such as, size, color, and flavor, of fruits located on the same tree. In the commercial farming industry, consistency is maintained by grafting a scion with desired fruit traits onto a hardy stock.

7. Better flavor and price of flowers and fruits. Individuals familiar with the grafted (qalmi) mangoes can appreciate this very vividly.

Now we draw attention to the analogous issues in it to the state of the murid.

The procedure has to be done by an expert (Shaikh) who knows how to make the cuts (tarbiyet) in order to join (establish nisbet) the vascular cambium of stock and scion.

There should be compatibility (munasbet) between the genus, species, etc. of the stock and the scion.

It is essential to make sure that scion being used is the desired quality (Shaikh e kamil).

The murid (stock) has to completely submit to the Shaikh (scion) and remove all of its attributes (takhaliya). It has to remain in constant, firm and intimate contact (suhba) for a considerable duration of time for this to be successful. Confluence of vascularities (spiritual blessing/faidh) has to be maintained. The stem, branches, leaves, flowers and fruits (tajaliay) that ensue are that of the scion.

 The success of the procedure is only evident when the grafted plant bears flowers and fruits. The growth of branches and leaves alone do not guarantee success.

The expert gardener (Shaikh) may even give a certificate (khilafa/ijazah) that this is a grafted plant. However, appearance of desired quality fruits and flowers will prove this without any doubt.

Prior to this we have to wait patiently making sure that the optimum environment (good company), nutrition (desired actions, physical worship & praise-worthy morals) and protection (from all that is undesired, physical sinful acts & blame-worthy morals) are in place for the stock-scion plant to mature.

May Allah make this information beneficial for us. Amin!

True knowledge

Arif-billah Dr. Abdul Hayy ‘Arifi (Allah have mercy on him) said,

‘In reality the true knowledge is that which is incorporated practically into one’s life bringing about a better change.

Otherwise, there are many other pleasurable activities (and acquiring knowledge or information is one of them).

Sawanih o talimaat e Hazrat Arifi ra, page 637

Advice

Addressing a gathering of female seekers Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said (from behind a barrier),

‘Being submissive to husband is considered to be a shameful thing.

Yo do not consider this to be from the rulings of Shariah.

If anyone of you gets enthusiastic about religion then she will recite litanies and award in huge numbers. I tell you that the level of these award (that are supererogatory,i.e.nafil) is (spiritually) far below in (religious quest). The most superior thing is to act against one’s (nafs) desires. Having reverence and respect for and being submissive to husband is against one’s desire and therefore more superior (mujahida:spiritual struggle).

Tohfa-e-zojain, page 51

Signs of opening of heart

Once Prophet (Allah bless him and give him peace) read the verse of Holy Quran:

“So, whomsoever Allah wills to guide, He makes his heart wide open for Islam,….”

[Surah- An’aam : [6:125]

Thereafter, Prophet (Allah bless him and give him peace) said: “When the Light of Islam enters a person’s heart, it opens up for it.”

Someone said: “O Prophet! Is there a sign which indicates this opening of the heart?”

Prophet (Allah bless him and give him peace) said:

‘The aversion of this pretentious worldly life,

the fondness of the everlasting life (Here-after) and

preparation before the coming of death.”‘

[Mishkaat] Maut ki Yaad Hazrat Shaikhul Hadith ra

How to start good actions?

_

Arif-billah Dr Abdul Hayy Arifi (Allah have mercy on him) said,

‘Whenever you get a thought of a good action immediately supplicate (dua) to Allah for facilitation in doing it. By doing so a good action is already initiated.

Then be thankful on making this dua. This is a second good action.

Furthermore, as it has been promised (in Holy Quran) this thankfulness will, inshaAallah, lead to increase in good actions.’

Sawanih wa talemaat Hazrat Arifi ra, page 469

O spiritual aspirant: Be a mullah!

و الذ کر اسم ربک و تبتل الیہ تبتیلا۔مزمل۔۸

Hakim al-Umma Shaikh Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘In brief it is essential to disassociate completely from all that is created and focus towards the Creator.

It is clear that thorough disassociation is not at all possible without limiting the relations (with others) (Obviously non-wajib).

The Shuyukh and salikeen should be vigilant in decreasing these associations. They should be perturbed by the gathering of people around them and the respect they show, etc..

Develop this disposition, because the achievement of perfect state of harmony (with the Divine:wusool) is not possible without it.

Based on experience my opinion is that one must live like a blunt mullah. There should not be expression of overwhelming emotions or distribution of amulets & charms (ta’weez, ganday). Do not emulate the lifestyle of the (contemporary) dervishes. All these thing lead to gathering of people.

Live like a mullah, so that others get an impression that you are a vapid mullah.

Instruct your associated to do the same. Bestow them spiritually whatever you want to confidentially in such a manner that none is suspicious that you possess something (spiritual wealth). Keep the external means afar and hide yourself as much as possible.’

Waaz: al-wasal al-fasal,Tasleem o raza, Khutbaat e Hakimul Ummat ra, volume 15, page 203

Who are the righteous?

Imam Hasan al-Basri (Allah have mercy on him) said in explanation of the word righteous (abrar) in the Holy Quran,

إن الأبرار لفي نعيم
Surely the righteous will be in bliss [82:13]

‘These are the individuals who would not even harm an ant and never consent to wrong actions.’

Tazkirah Mohammad Ahmad Partabgarhi (Allah have mercy on him), page 202

Differentiate between needs & desires


Allah (Most Exalted) says;

‘whereas for the one who feared to stand before his Lord,

and restrained his self from the (evil) desire,[79:40]

the Paradise will be the abode.[79:41]

So, have you seen him who has taken his desires as his god, and

Allah has let him go astray, despite having knowledge, and has sealed his ear and his heart, and put a cover on his eye?

Now who will guide him after Allah? Still, do you not take lesson? (45:23)

———————————————————————-

A need is something that is necessary for an individual to live a healthy life.

Needs are distinguished from desires because a deficiency would cause a clear negative outcome, such as dysfunction or death.

Desire is a sense of longing for a person or object or hoping for an outcome.

—————————————————————————

These desires may be permissible or impermissible.

The Shariah decides these limits and their rulings. The way of Sunna delineates how to safeguard these limits. Finally, the tariqat ensures how these limits are effectively implemented in one’s life practically.  Hence, a faithful believer is ensured salvation from the above mentioned Quranic admonition.

 

Three basic rights of every Muslim

‘It is essential that you provide the following three things to every Muslim;

1. If you can not provide any benefit to him, do not harm him.

2. If you can not make him happy, do not make him sad.

3. If you can not praise him, do not condemn him.

Ahzab tahzib un nafusMunajat e maqbool, (zamimajat, Saeedi), page 312

Missing the daily wird

Spiritual seekers often complain these days about missing the daily tasbihat and recitations instructed to them. They want an easy solution.

Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani ( Allah preserve him) has repeatedly reminded us that there is no magical potion or incantation or amulet that the Shaikh can prescribe for this. One has to use his determination and do it.

Moreover, laxity in performance of daily wird is a sign of taking it lightly. An individual does not miss something that he considers to be important.

The daily wird provides the soul nutrition required for performance of good actions and staying away from all that is corrupting. Hence, the spiritual progress is dependent on it.

Missing it is spiritually detrimental.

The daily recitation prescribed these days (especially in Ashrafiya tariqa) are minimal. They are adjusted to each and every individual’s capacity, enthusiasm and time availability.

The following narrations shows the demeanor of the pious elders in this regards.

Shaikh Fazal ur Rehman Ganjmuradabadi writes about the daily wird of his Shaikh Shah Mohammad Afaq (Allah have mercy on them),

‘Every day he used to recite salutations (durood) on the Prophet (Allah bless him and grant him peace) 10,000 times, tahleel (kalimah e taiyaba) 50,000 time and read ten juz of Holy Quran. The recitation of these ten juz was completed in an interval of time that appeared to an unaware observer to be suitable for a single juz’s recitation. Moreover, with all the five fardh salah he used to offer salah at-tasbih.’ Tazkirah, page 198

In recent past repetition of ism e dhat (Allah!) 24,000 times a day was a normal routine for  most of the spiritual seekers.

If we can not be consistent with the minimum wird prescribed, then how can we expect for spiritual progress?

Silence

The blessed Companion Jabir bin Samrah (Allah be pleased with him) narrated that,

The Prophet (Allah bless him and grant him peace) used to remain silent most of the time.

It means that talking less was a prominent feature of his character. If something important and beneficial was needed only then he would speak otherwise he remained silent.

It is reported in Shahih al-Bukhari, al-Muslim and other books of Hadith: ‘Whoever believes in in Allah and the Here-after he should either speak good or remain quite.’

Our master the leader of the believers Abu Bakr Siddiq ( Allah be pleased with him) said,

‘I wish I was (partially) inarticulate and only had the power of speech to make remembrance of Allah.’

Mazahir al-Haq, sharh Mishkat, volume 5, page 352

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