Shaikh Mohammed al Daqqaq (Allah have mercy on him) said,
‘A person who reminds himself of death often is honored with three gifts,
1. Early facilitation of repentance
2. Being content with one’s provision
3. Having the desire to and delight in worship’
Ebrat ka saman, page 25, Urdu translation of Imam Sha’rani (Allah have mercy on him)’s Mukhtaser Tazkirah al Qurtubi,
Sayyidi wa sanadi Shaikh Mufti Mohammed Taqi Usmani (Allah have mercy on him) said,
‘In summary the steadfastness (isteqamet) on Deen consists of,
1. Performing all the essential (faraidh) and recommended (wajibaat) actions
2. Following the Sunna
3. Abstaining from all that is sinful
4. Repenting immediately if a sinful act is committed.
Waaz 15th Feb 1991
Shaikh Muhammad ibn Ahmed al Mawahib al Tunisi (Allah have mercy on him) said,
‘The prerequisite for repentance according to the masters of this path (sulook) is to break from the company of the disobedient.’
‘Warning: Take care not to return to the place you deserted and to the spot where you parted (with disobedience), for there you might immediately suffer a relapse.’
Qawanin Hikam al Ishraq, page 38
This company, place or spot may include individuals, specific venues and materials that are heard, read or seen. This is, especially so for the indiscriminate use of Internet in our days.
Our master Shaikh Abdul Qadir Raipuri (Allah have mercy on him) repeatedly mentioned this warid from his Hajj journey,
I saw individuals clinging to the house of Allah, holding it’s cover and crying profusely. They were supplicating for things for which they had done nothing at all in this world of taking means to achieve objectives (that is from the possible means within their reach).
Seeing their state it bolted out of my heart that these supplications (that are without taking the necessary means of achieving a goal within one’s reach) can not make a car run without fuel or a driver than how can they bring a drastic change in the affairs of our world.’
Sawanih, page 18
These are wishful desires (tamanna). They have to be differentiated from aspirations that are accompanied by effort within one’s means.
Shaikh Sari Saqti asked Shaikh Junaid (Allah have mercy on them),
‘What is the reality of thankfulness (shukr)?’
He replied,
‘The real thankfulness (for the blessings of Allah) is not to use them in disobeying Allah.’
Jahan e dedah, page 30
Sayyidi wa sanadi Shaykh Mufti Mohammad Taqi Usmani (Allah preserve him) is indisposed these days. Please, make dua that Allah grants him rapid, complete and pur-afiyet recovery. Amin!
Jazak Allah.
A seeker inquired about some of his daily recitations (authentic recommendations of pious masters) he started on his own and has been persistently doing them for years now. He was having doubts about them being beneficial for him on the path.
The Shaikh replied,
‘The authentic recitations that a seeker has been able to be persistent on observing for a considerable period of time are blessed (mubarak) and certainly spiritually beneficial,
If you are not going to replace them with something equally or more beneficial than consider this thought to be a distraction from nafs and Shaytan.
May Allah protect us all from their deception. Amin!’
Waridaat, page 9
——————
Dover, DE
Being unsatisfied with our present condition we contemplate about a change, for example in career, environment or relationships, etc. We assume that the change will be better for us.
Shaikh Abdullah Gangohi (Allah have mercy on him) explained,
Whoever desired for a condition other than the condition in which Allah has created him at any given time, has left no stone unturned in the demonstration of his ignorance and imbecility.
It is imperative for the Believer to confront every situation which is not in conflict with the Shariah, with acceptance (radha) and submission (tasleem), whether the situation is a calamity pertaining to life and property or whether it is a state (emotional or spiritual) of the heart. The attitude of radha and tasleem is the demand of Allah’s esteemed status, comprehensive knowledge, Gnosis and being The Lord.
If a person wishes that the condition which Allah has imposed on him be substituted with another condition, e.g., adversity with prosperity or despondency with elation, then he displays complete ignorance and imbecility of the mind. The basis of such wishes and regrets is the ignorance of his nafs. If he had truly possessed the ma’rifat of Allah, he would have understood that these predestined conditions can never be displaced, hence regret and wish would not have occurred to him. He would have been contented with every circumstance and have observed respect. Now by these wishes he is clashing with the pre-ordained Divine Decree.
Ikmal us Shiyam
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Kissimmee, Florida
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AAP Practical CME,
Walt Disney Resort, Orlando, FL
The Self-reproaching nafs
لا أقسم بيوم القيامة ولا أقسم بالنفس اللوامة
[75:1]
I swear by the Day of Resurrection,
[75:2]
and I swear by the self-reproaching conscience, (that Resurrection is a reality.)
This is the stage where the conscience is awakened and the self reproaches one for listening to one’s ego. That is, in committing the evil acts or omitting the virtuous or doing them in a sloppy manner.
Its characteristics include; reproaching, greed, coveting, self praise, show-off, cruelty, back-bitting, lying and heedlessness, love of fame and status. In sharing many characteristics of nafs al ammarah it maintains the ability to differentiate between the good and evil. However, it is not proficient, as yet, to fully follow the good commands and abstain from sinful. Moreover, if it does do some good acts it develops desires of self-praise (ujub) or showing-off or expecting praise from others. In this stage it is imperative that he acknowledges and exposes these blame worthy desires to his fellow-brethren (as per the instruction of his Shaikh). Otherwise these blame-worthy morals will cut-off his journey on this path.
It is essential that in this phase he makes excessive remembrance of Allah and exerts in the struggle (to do good and abstain from evil).
Here he is inflicted will excessive abstract, useless ideas, and random, bizarre thoughts. He has to fight them off with assistance of excessive remembrance of Allah and supplications, asking Allah for assistance in doing so effectively.
If he does so, he passes to the third stage.
Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
‘Often visit the friends of Allah (darwaish) who are speculated to be perfect (kamil).
Do not rush to criticize or deny anyone of them. (1)
However, do not hasten to make bayiah.
First thing to evaluate (in a potential Shaikh) is his steadfastness on Shariah. If this is not case then one should leave him even if he performs extraordinary feats. (2)
Allah orders us: And do not obey the one whose heart We have made heedless of Our remembrance, and who has followed his desire and whose behavior has exceeded the limits. [18:28]
And if he is steadfast on Shariah then his piety and being a friend of Allah (wali) is established. However, the seeker is in need of training (tarbiyah) to reach perfection (takmeel) (at the hands of a qualified mentor who can effectively do this). Therefore, (it is best to wait more) do not commit for bayiah even now. In addition, ascertain that there is (spiritual beneficial) effect in his company (suhba). That is, (manifested as) development of love of Allah, abhorrence of worldly and sinful activities.
It has been mentioned in the hadith that a sign of friends of Allah is,
إذا رؤوا ذكر الل: When one sees them he is reminded of Allah.
It is difficult for most of the common folk to assess this effect in brief periods of company (available with the Shaikh). At this juncture it is essential to approach an intelligent and truthful disciple of the Shaikh and ask him about the effect of his company. ٓAllah says,
فَاسْلوا أَھْلَ الذِّكْرِ إِنْ كُنْـتُمْ ال تَعْلَمُـونَ: So, ask the people (having the knowledge) of the Message, if you do not know. [21:7]
And Prophetic saying is إنما شفاء العيّ السؤال: the cure for ignorance is in asking for clarification.
If a reliable individual testifies then trust him (and proceed for a commitment). And if many people testify similarly then it is more reassuring. However, these testifiers must appear to be truthful and not from the category of مریداں ھمی پراند. That is, disciples that exaggerate and make boastful claims for their Shaikh.
The alternative method to select a Shaikh for those who can not visit the Shaikh in person due to unavoidable engagements or lack of physical or financial resources is to establish long term correspondence with the Shaikh. That is, in writing ask for instruction about the path and follow them practically. Then write back his/her condition and do as instructed. This has to be done for a considerable period of time. Then if (there has been genuine spiritual benefit and improvement in one’s religious state) a desire to commit then ask for bayiah and accept whatever the Shaikh replies.
(2)
Shariat wa Tariqat, page 65-66
(1) Background culture, ethnic origin, socio-economic status, educational level, depth of experience and many other factors mold an individual’s personality and how he deals with others. Until and unless it is blatantly haram activity it is best to make an excuse.
(2) In our era three areas in particular should be looked into, being lax in sins of speech, unrestricted intermingling of sexes and dubious financial dealings.
(2) One should make sincere dua for facilitation of this process.
Our master Sheikh Shahab uddin Suharwardi (Allah have mercy on him) said,
‘It is mentioned that (spiritual) prosperity has ten components. Nine of them are in keeping silent and the tenth in remaining in solitude.’
Awarif al Ma’arif, page 619
Qutub e ‘alam Shaikh Rasheed Ahmad Gangohi (Allah have mercy on him) said,
The reasons for loss of (spiritually) achieved benefit include, lack of vigilance in maintaining it, entrapment in sinful activities or being careless in (permissibility of) food consumed.
Therefore, search for cause (and rectify it).
If it is the third reason then be careful (about the permissibility of food).
If it is the second issue then repentance and abandonment of the transgression is required.
If it is the first reason then intimate supplications, expression of weakness and humility in the court of Supreme Benefactor and chastisement of one’s self (nafs) heedlessness (gaflah).
In short the treatment is excessive repentance and (acknowledgment of) remorse.
Makateeb e Rasheediyah, page 39 quoted via Ifadat e wasiyah 348-9