Category Archives: H. Whispering & random thoughts

wasawis and khatrat

Confusing state and the reality

An individual wrote, “In Bombay I informed you that I had pledged (bay’a) to late Shah……..Madrasi. After bay’a, even without starting any wird my emotions were ecstatic. In salah I felt so much pleasure that I can not tell.

Hadhrat Hakim al-Umma Mawlana Thanwi (may Allah have mercy on him) replied, “This emotional condition is from the category of states (ahwal). These are neither the objective (of bay’a) nor are they permanent. To consider them the goal results in nothing but despair and misery.”

The individual continued, “Shah sahib passed away and all those emotional states and yearning started to decrease. Now I do not find pleasure in anything. The salah is done as a routine without any pleasure.”

Hadhrat Hakim al-Umma commented, “If this state of not feeling any pleasure is accompanied with steadfastness on prescribed actions (‘amal) then it is called constriction (qabd). This is from elevated states and has numerous benefits. However, if this (your) state is with abandonment of the required actions then it is veiling (hijab). It can be rectified by returning to the prescribed actions.”

The individual added, “This seems to be the bad result of my actions and sins.”

Hadhrat Hakim al-Umma comforted him, “No. Rather, lack of insight in this art (of Tasawwuf) is its basis. Its remedy is very easy. That is to concentrate on the essential principles (of Tasawwuf, that is, to gain pleasure of Allah) and being steadfastness on actions required (as per Shariah).

The individual further informed, “Now whenever I hear of a Shaykh I seek him out and visit him.”

Hahdrat Hakim al-Umma advised, “These are the signs of true desire (talab). However, until you follow a thoroughly realized (muhaqiq) Shaykh and continuously keep him informed (of your condition) the objective will not be achieved. And even if (supposedly) it is achieved, due to the lack of insight (in art of Tasawwuf) contentment will not be achieved (even after arriving at the goal).”

The individual added, “These Shuykh instruct me lengthy adhkar.”

Hadhrat Hakim al-Umma, “This is a sign that they are not thorough (muhaqiq).”

The individual, “My heart is dead. It does not have any desire to pray. I can not do all these remembrance (dhikr) and litanies (wadhifa).”

Hadhrat Hakim al-Umma, “The real (muhaqqiq) Shaykh keeps in consideration all the conditions of the seeker and instructs him accordingly.”

The individual, “Molvi………Farangi-mahali visited us here. I heard that he is also a traveler on this path (of sulook). I met him and begged him for help. He instructed me to recite few litanies (wadhifay). I could barely comply to there recitation for a week.”

Hadhrat Hakim al-Umma, “Quite contrary to my usual practice, merely due to your pure desire and seeking I disclose the truth to you that whatever you heard about him was a huge mistake of the informant. This individual is not even at the very starting point of this path.”

The individual elaborated, “Prior to the recitation of these litanies and remembrance desire and yearning has to be rekindled in my wretched heart.”

Hakim al-Umma emphasized, “There is no need to do effort for this even. Volitional (ikhteyari) actions (a’mal)are the feet of this path of sulook. Walk with them.”

Tarbiyat us Salik, volume 1, page 705-6

Unsuccessful effort

An individual wrote,

“Before falling into a sinful act I try my best to avoid it by using my determination and supplicating to Allah for help. However, if God-forbid, the sin is committed I have this disheartening feeling that all the effort done to avoid the sin was wasted.”

Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) replied,

“Supplications are never wasted. The feeling of remorse and repentance being felt after the mistake is its effect. No one knows what reward this feeling of guilt and penitence may bring?

Therefore, neither be disheartened nor abandon the effort and supplication.

However, this is the time to renew the determination (to avoid sinful) and make prayers for being steadfast in doing so.

When a clothing is soiled we wash it. However, if it is again soiled, even after extreme care not to do so, will we abandon the cleaning thinking that this is a wasteful activity?”

Islahi Khutoot, ‘amaal

Call of the heart

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

“In regards to obeying or not following the call of the heart (taqaza e qalb) there is further elaboration.

For a traveler on the path (salik) who has not as yet attained the annihilation of his base desires (fana e nafs) he should act against the calling of his heart.

For him who has been blessed by Allah (that is, he has achieved fana e nafs) he should do as per the call of his heart.”

Ifadatul yomiya, volume 10, page 70

Remembrance of the Past is a Veil

Commenting on the saying of Masters of Tasawwuf that looking back at the past sins (intentionally) is a veil from remembrance of Allah SWT, Hazrat Hakeemul Ummat Mawlana Ashraf Ali Thanawi ra said:

“This saying is in regards to those individuals who have eliminated their gaflah (forgetfulness) and are engrossed in Allah SWT(‘s path).”

Masail us sulook min kalam Malik ul mulook, page 307

Stray Thoughts

An aspirant complained;

“These days I feel very dull and lazy. Nothing seems to be interesting. Moreover, thoughts of immorality and sins plague my mind.”

Sayyidi wa sanadi Hazrat Mawlana Mohammad Taqi Usmani sahib db replied;

“Make this dua a lot:

اللھم اجعل وساوس قلبی خشیتک و ذکرک

(O Allah SWT, turn the stray thoughts of my heart into your fear and remembrance. Munajat-e-Maqbool/Al-Hizb al-A’zam)

Islahi khutoot

Reading & Excessive remembrance of Allah SWT

A mureed wrote:

“For the previous few days I am having doubts about the advantages of reading religious books recommended. For a novice (like myself) isn’t zikir and shugal more important to create strong bond with Allah SWT than reading books?

Sayyidi wa sanadi Hazrat Mufti Mohammad Taqi Usmani sahib db replied:

“Reading religious book with correct intention is also a form of zikir (remembrance of Allah SWT).

کل مطیع للہ فھو ذاکر”

Islahi khutoot

The Islahi Correspondence between Mureed & Sheikh

This islahi/self-reformation correspondence is the vital cornerstone of sulook in our path.
–
Mureed writes about his state in regards to observance of Shariah, the wird prescribed, overwhelming thoughts and any questionable moral traits demonstrated in every day life in dealing with self and others. The Sheikh reviews it and diagnoses any ailments, if present and treats as appropriate.

To be definitely effective this has to be at regular intervals, usually once every month or fortnightly.

It is alchemy.

Recognizing its importance, nafs & shaytan try their best to put obstacles for doing it successfully. Mureed becomes lazy & slack, finding numerous excuses for not doing it. Even if he sits down to write a letter, he can not recall anything ‘significant’ to convey.

Once as similar mureed wrote to Sidi wa sandi Hazrat Moulana Mohammad Taqi Usmani sahib (Allah SWT preserve him & allow us to benefit from him a lot. Ameen!) that I can not bring to mind any thing to write in my letter.

Hazrat db replied:
“Writing even this, itself is sufficient.”

This is because; it keeps you in the habit of writing letters to the Sheikh, shows your concern and sincerity for self reformation, is an opportunity to request for dua and informs the Sheikh that at least you are not deteriorating and seeing your effort he makes special dua for you.
–
Hazrat db also said;
“For mureed who do not have the opportunity to be in close direct contact with the Sheikh to discuss their states in person regularly, it is essential to have this islahi correspondence. The mureed and even the Sheikh who do not recognize this are committing a fundamental mistake in Tasawwuf (especially our tareeq/path).”

Why focus on Contemporary or recent-past Shuyukh?

Some people find it strange that we put emphasis on the teachings of the present day or recent past Shuyukh only and appear to avoid the great luminaries, the founding saints of our tariq. They question: why no translations of maktoobat of Hazrat Shah Abdul-Qudoos Gangohi ra or malfoozat of Khawaja Moinuddin Chisti Ajmeri ra or Hazrat Baba Fareed Shakarganj ra.

You only find teachings of Hazrat Hakeemul Ummat ra and his successors here.

This is a very relevant and good question.

There is no doubt that the works of the great luminaries, the founding members of the tariq are very important and indispensable.

However, one has to acknowledge that their settings, era in history, audience, addressees’ life style, cultural and social standards, education and level of piety etc., etc were completely unlike our times. They presented the teachings of Tasawwuf in a style suitable and more understandable to that specific audience.

Present day and recent past Shuyuk do the same. Being contemporary, they are aware of our social norms, economic constraints, educational limitations and cultural issues, etc. They descend to our level of intellect to present the very same teachings in more understandable and attractive style. Therefore, practically their teachings are more effective in bringing about the self-reformation (islah) in people like us.

Whereas, advanced level mureeds can benefit from the works of senior saints also.

‘aalum mein roshni shams o qamar sey ho to kiya
Mujh ko to tum pasand ho apni nazar ko kiya karoun

Sheikh-Mureed Relationship

As mentioned earlier, this is a physician-patient relationship.

The mureed tells/writes about his spiritual ailments seeking remedy. He has to be explicit and candid about his condition. Hiding vital information leads to nowhere and eventually mureed himself is the looser.

The Sheikh reviews mureed’s condition, taking into account his spiritual ailments/deficiencies, physical and working requirements and environment. He then prescribes a treatment plan. There may be multiple components of this plan.

The mureed has to follow this plan unconditionally.
If he faces difficulties in doing so he has to inform the Sheikh. And then follow the next advice.

The doctor may be the best in the whole world.
His diagnosis may be 100% accurate.
The treatment prescribed and made available may be the finest.
With all this in place,
if Mr. Mureed decides not to use it or use it partially, (using his brains)
how can a cure be imagined, less achieved?

A sincere mureed’s duty is to inform the Sheikh of his present condition.
That is, he reviews his daily activities, dealings and intentional thoughts. He analyzes them. He looks for any blame worthy traits that may be active in his intentions and actions or any praise worthy states that are deficient. He describes the actual case scenarios and asks assistance from Sheikh for diagnosis and treatment. He follows the recommendations of Sheikh and reports back. Adjustment may be made, treatment fined tuned and tailored accordingly. This process continues for a considerable period of time till a healthy spiritual state is reached, that is, achievement of nisbat-e-batini(a sustainable mutual relationship with Allah swt).

As every patient’s condition is different so is the treatment plan.

It is this individual attention and instruction which gives Tasawwuf a unique effectiveness in bringing about a permanent, durable and wholesome change for a complete Islamic life in its fullest sense.