Category Archives: T. Tarbiyet

Contains principle and guidelines on training and disciplining of the morals (ikhlaq) of murid

What to do in this hopelessness?

Allahu ghani

One of the very senior educationalists from Sindh University visited sayyidi wa sanadi Shaykh Mohammad Taqi Usmani (Allah preserve him). He lamented about the despairing prevalent conditions at the educational institutes, in society and the country all over. Corruption, hypocrisy (nifaq), irreligious trends and immodesty prevails. Truth, sincerity and honesty are mocked upon.  He requested for a remedy.

Sayyidi wa sanadi replied,

‘Yes, indeed the conditions are such as you describe. However, Islam provides us a solution for all the conditions. There are are two things for us to do under these circumstances.

First is to focus on self rectification (islah). That is, to correct all the deficiencies an individual has in his actions and morals to the best of his abilities. This will at least make a single person better in the environment. And if all people act according to this strategy eventually the whole institute or country will change for the better.

The other thing is to make supplication (dua) for improvement in our condition. Asking Allah for help sincerely.

In order to avoid despair in these circumstances we need to reflect on the incident of Prophet Yusuf (peace be upon him) when he was invited to a vice by the wife of the ruler. He was aware that all the doors were locked, however, he decided to do whatever was within his means. That was, to run towards the door to escape. He did that. And Allah helped him by unlocking the doors miraculously.

We should do similarly. Trying to save ourselves and asking for help from Allah.

He then quoted the Persian couplets of Mawlana Rumi (Allah have mercy on him) about this incident.’

2nd January, 2011, prior to zuhar salah, office, Darul Uloom Karachi

The first step

The most important thing is to avoid all sins, especially those committed by eyes, ears and tongue.

This requires knowledge (fiqh) and self determination (himmat).

For fiqh the books Bashti Zewar/Heavenly Ornament or Essential Islamic Knowledge (A handbook of Hanafi fiqh by Qadi Thanaullah Panipati, Allah have mercy on him) are fine.

For determination motivation is required. This is gained by being in good, pious company or reading from the books of or about pious. The Path to Perfection by Shaykh Masihullah (Allah have mercy on him) is a good book to start. Also posts on this site are a selection from these kinds of books. Try to read a couple of them daily.

Min fayuzaat e sayyidi wa sanadi damet barkatahum

Chishti sulook

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‘It has always been an outstanding feature of the Chishti masters that they do not have a established or rigid curriculum for the traveler on the path (sulook).

Instead, it is the insight of the Shaykh which is used to diagnosis the spiritual ailment and taking into consideration the disposition of the seeker a treatment is prescribed.

…..

Each seeker is dealt with differently based on his individual disposition and capability.

…..

Due to this individual consideration the benefit is also achieved very quickly.’

Tazkirah e Suleman ra, page 328

Karachi

The two wings of Tabligh

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Shaykh Mawlana Mohammad Manzur Nomani (Allah have mercy on him) wrote to a disciple,

‘The vigilance in remembrance (dhikr), contemplation (fikr) and spending time alone with Allah (khalwa) is decreasing in those associated with Tabligh. This is a dangerous development. There are two wings (needed) for Tabligh. First is  the effort and striving among the public. The other is having a very special relationship with Allah. It is essential to maintain a balance between them.’

Meyray Shaykh meyray Hazrat Mawlana Mohammad Manzur Nomani ra by Shaykh Qutubud-deen Mullah db, page 38

Spiritual workout

It is a hallmark of Ashrafiya teachings to keep the things at their appropriate level in the hierarchy of Shariah rulings. An overemphasis on an issue can make it bida’ (innovation). Whereas, an underestimation can lead to loss of significant benefit.

There seems to be this kind of controversy regarding certain specific methods of remembrance and concentration techniques in Tasawwuf.

Understanding by means of example may make the issue a bit clearer.

Following extract is taken from an athletic training website,

‘Most of us enjoy watching professional athletes, at the peak of their performance, participate in their sports. Practicing a sport effectively demands a high degree of skill and requires the ultimate in physical fitness. This can only come about with regular training.

A professional athlete will need to plan a daily workout schedule so that they peak at their top performance on the day of the competition. This requires a carefully thought-out regime of cardio workouts, strength training, and stretches; along with strategic rest periods interspersed so that the athlete arrives at the day of the event perfectly trained but not over trained or under trained.

Exercise logs are how they keep track of all the details of their workouts each day. They include information such as the type of workout, the duration and the intensity. This not only keeps them on track to meeting their overreaching goals, but it also helps to motivate them because they can see in writing every day that they are making progress, which is encouraging.’

Months and years of such dedicated effort is needed to achieve the goal.

A spiritual seeker’s goal is to attain the absolute pleasure of Allah.

This can only be achieved by doing what is required and abandoning what is restricted by Shariah. This is his competitive event. It happens multiple times during the day each day of his life. This sounds simple. However, due to lack of knowledge, proper upbringing and regular guidance, corrupt social and financial influences and complicated life styles a overwhelming heedlessness has  developed in us that makes this task practically very difficult. Especial effort and extensive reprogramming of mind is required.

To face these challenge the pious Sufi masters developed spiritual workouts. These are the Sufi forms of remembrance (dhikr), concentration techniques (muraqaba and ashgals) and repetition of various prayers, litanies or actions in certain specific ways. They are not the goal or objective in themselves. They are a means to create the determination, motivation and strength to implement Shariah rules at each and every moment of one’s life. It is futile for this reason to search for an explicit source from Quran and Hadith literature to approve of them. They are neither considered to be more rewarding nor superior to the acts mentioned in Quran and Sunna.

Moreover, it is unnecessary to discuss these issues in public. All of the spectators are focused on the performance of the athlete in the arena. None cares what type, how much or how extensive his routine workout was during his training? The serious athlete need to follow their coach’s recommendations. Sporadic following of such workouts by enthusiastic individuals is futile to bring about the desired results.

Meticulous following of Sunna and abstaining from all that is sinful (actions and thoughts) are the gold standard to measure an individual’s success in attaining the pleasure of Allah.

Million times repetition of the Supreme Name (Allah) with jahr o zarb or habs e dam, vigilant pas anfas, hours of muraqaba or months of khalwah, recitation of litanies, singing qasaid, etc are of no benefit in reality if the above mentioned gold standard is not achieved.

Wa ma taufiqi illa billah!

Alchemy!

Shaykh Mawlana Mohammad Manzur Nomani* (Allah have mercy on him) wrote to a disciple,

‘Considering his action to be of inappropriate standard to be presented to Allah, crying on it and making repentance for the shortcomings in it makes a deficient act of worship worthy of acceptance.’

Meyray Shaykh meyray Hazrat Mawlana Mohammad Manzur Nomani ra by Shaykh Qutubud-deen Mullah db, page 42

*Author of Ma’arif ul Hadith, an authority on deviant sects (especially Baraelwis) and editor of monthly Al-Furqan was a khalifa of Mawlana Abdul Qadir Raipuri. He also benefitted from suhba of Shaykh Mawlana Wasiullah Allahabadi.  He was born in 1323H/1905 and passed away in 1417 H/1997. Allah have mercy on them all. Amin!

He gave ijazet e bayah to two individuals only. Al-Haaj Qutubud-deen Mulla in Balguam, Karnataka,  & Hafiz Mohammad Iqbal in Gonda, UP. May Allah preserve them.Amin!

وَذَرُواْ ظَاهِرَ الإِثْمِ وَبَاطِنَهُ

 

Shaykh Shah Wasiullah Allahabadi (Allah have mercy on him) said,’

These days people have restricted the religion to some external things, like clothes, external appearance of religious individuals, prayers and fasting, etc.  With these they consider themselves to be perfectly religious individuals. Whereas, from within they are just like the open or closeted sinners. They have their sinful morals (ikhlaq), dealings (ma’amlaat) and corrupt life style (ma’sharet). Even then they consider themselves to be religious. This is very strange, indeed. 

It is difficult to draw the attention of individuals towards the rectification of the inner self these days.

Initially an individual tries not to reveal his inner self (batin) to his mentor (Shaykh).However, if by virtue of his intuition the Shaykh recognizes the inner self’s corruption then this individual does not acknowledge it upfront and his lower self (nafs) tries to avoid (the blame).

However, when with proofs and examples of speech and actions committed by this individual over time it is shown to him that his inner self is as the diagnosis done previously only then he acknowledges it and pays attention towards its rectification.’

Taharet e qalb, page 81

Knowledgeable hypocrite speakers

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It is narrated from Sayyidina Umar (Allah be pleased with him) that Prophet of Allah (blessings and peace of Allah be upon him) said,

‘The worst thing I fear for my Ummah are the hypocrites who are knowledgeable speakers.’

Allama Munawi (Allah have mercy on him) said, this is the person who is expert in knowledge and can easily speak at lengths but by his heart (qalb) and actions he is an ignorant with corrupt beliefs. However, with his cunning speech he can misguide the public.

Taharat al-Quloob, page 42-3

This is an eye opener for all of us.

[Hypocrisy: a pretense of having a virtuous character, moral or religious beliefs or principles, etc., that one does not really possess.]

We need to check ourselves first, whether we are in this category.

Also, it gives as the clear direction that we should not be misled by speeches alone. The most important thing to see is the action of the speaker.

Is it in conformity with the teachings of Quran and Sunna, as done by our pious predecessors?

If not then it must be clear that ostentatious traditional garb (beards, turban, jubba, tasbih, etc.) or verbose heartrending stories or superb vernacular or expertise in contemporary marketing techniques (like stylish and sleek power point presentations, projectors, top of the line sound system, online state of the art setup, etc.) will not be spiritually beneficial at all.

Moreover, there is a greater chance that the speaker’s hypocrisy will be transferred to us.

Allahuma hafizna!

A considerable research, companionship and sincere advice from pious knowledgeable individuals is required to ascertain the sincerity of a speaker to benefit from him spiritually.

wa tawfiqi ila billah!

Companionship of innovator (bidati)

Shaykh Mawlana Karamat Ali Jaunpuri  (Allah have mercy on him) [d.1290H/1873CE] said,

‘The calamities resulting from being in the company of an innovator (bid’ati) surpass those of being with the infidel (kuffar).

The worst factions among the innovators are those who have hatred for the blessed Companions of the Holy Prophet (blessings and peace from Allah be upon him).’

Irshad us Slaikeen,page 20

Company of the pious

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Shaykh Abdul Haq muhadith Dehlawi (Allah have mercy on him) [d. 1052H/1642CE] said,

‘The most superior form of worship is being in the company of pious (ahl-Allah) and sitting with those who are closer to Allah.

This is because by observing their steadfastness, firm resolve and complete devotion a special motivation and determination develops in the spiritual seeker. This eases the hardship of worship and makes bearable the spiritual struggle which are a necessary component of traveling on this path (tareeq).

Moreover, the observation of their magnificently graceful demeanor (jamal) creates a light in his heart that dispels the darkness of doubts and suspicious (whispering) which are the cause of being far and veiled (from the Truth).’

Halaat Muslih al-Ummat ra, page 328

The tarbiyah!

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Shaykh Nizamuddin Aurangabadi (Allah have mercy on him)[d 1142 Hijri/1730 CE] in his instruction to the disciples’ (murideen) used to stress particularly  on thorough following of the Shaykh and maintaining proper etiquette (adab) with him.

He used to tell them that Shaykh Naseeruddin Chirag Dehlawi (Allah have mercy on him) sometimes even did beat his murid (as part of their spiritual training). But none of them abandoned him. However, now the state has come that ‘if a Shaykh utters a single word (reprimanding), the murid develops a strong aversion to the Shaykh.”

Tarikh Mashaikh Chisht, voume 5, page 166-7

جس كو ھو جان و دل عزیز اس كی گلی میں جاے كیوں

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Delayed correspondence

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Shah Kaleemullah Shahjahanabadi (Allah have mercy on him) [d 1142H/1729CE] wrote to a murid,

‘Excuse for delayed (reply to islahi) correspondence from our side is acceptable and explainable. However, if it is from your side then it is unacceptable and unexplainable.’

Maktubat e Kaleemi, letter 5, page 9, via Tarikh Mashaikh Chisht, voume 5, page 112

Ijazet

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Mawlana Kalim Siddiqqui (Allah preserve him), khalifa of Sheikh al-Hadith Mawlana Zakariya mohajir Madani and Mawlana Sayyid Abul Hasan Ali Nadawi (Allah have mercy on them) said,

‘In reality the ‘ijazet’ (permission to take murid & instruct others) from the pious are of three types.

Firstly, the permission is granted trusting an individual who has the capabilities to guide and do reformation of others. This is the real ijazet. It is given to the very special and selected individuals.

Second type is when seeing the poor religious state of an area Shaykh gives permission to a relatively more religious person to work for inviting and guiding others in that specific area.

The third type of ijazet is what individuals like us hold. That is, because of it he will abstain from sins. The Shaykh thinks that considering himself to be a mojaz and khalifa he will stay away from sinful activities.’

Arghaman, monthly, June 2010, page 28

Anger at husband!

The wife of a very close murid (and khalifa) wrote,

‘I have the spiritual illness of anger. This is particularly so for my husband. At times I become very angry at him. Later I regret it and sometimes even cry.’

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

“To become angry, especially in intimate relationships, is beyond one’s control.

However, to act inappropriately because of these feelings remains within one’s volition.  The only way this control can be achieved is by being patient and accommodating. This has to be done with firm determination even if it is hard on the lower self (nafs).

Use the following tips to strengthen your determination,

1. Contemplate on your status. That is, I stand at a lower level (in this relationship).

2. Remind yourself of the past remorse on actions done when you were angry.

3. Involve yourself in some other activity immediately.

4. Move away from the scene, so that you do not see each other.

5. Remind yourself that you may jump the limits of justified anger and be held (by Allah) for this.

Keep these instruction-note handy at a place where you can see it at the time of being angry.”

Zikr e Jalil ra, page 90-1