Why dhikr alone isn’t sufficient to give up sins?

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Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (Allah preserve him) said,

‘Recently a person inquired that is it beyond the capacity and effects of remembrance of Allah (dhikr) that sins are abandoned automatically and no additional determination and effort be required to do so?

I told him that my Shaykh (Arif-billah Dr Abdul Hayy Arifi, Allah have mercy on him) used to tell us that the remembrance (dhikr) and tasbihat (wird) provides a form of energy that makes it easy to give up sins and creates a desire to do good actions.  It facilitates these two provided one uses his determination to act accordingly.

Understand this by an  example.  Suppose there is a student suffering from mental debility. A physician prescribes a tonic for him and instructs him to drink it daily to energize his brain. Now if this student assumes that after taking this medicine he does not have to study the textbooks and only taking the tonic will be sufficient to pass the exam then this is an explicit proof of his stupidity. This is because the medicine was prescribed to cure the mental weakness and lead to facilitation of studying and remembering the course material.

Similar is the condition of these dhikr, tasbihat and other awrad.  One has to use his determination to abandon sins even after doing these activities.’

Bait al-mukkaram masjid, Karachi, Friday waaz 30th November 1990

Fana fi Rasool

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

“Commonly people state that after achieving annihilation in Shaykh (fana fi Shaykh) the status of annihilation in Prophet (Allah bless him and give him peace) is attained and after this annihilation in Allah (fana fil Allah) can be obtained.

However, at practical level it is observed that they are content at annihilation in Shaykh (fana fi Shaykh) and do not progress further.

I do not approve of this.

Moreover, I consider a Shaykh to be negligent in fulfilling the obligation of the path (tariq) and of his status by not guiding the disciple to the realization (ma’arifa ) of the Prophet (Allah bless him and give him peace). ‘

Tazkirah Muslih al-Ummat ra, page 105

At another place Shaykh elucidates that by ma’arifa of Prophet (Allah bless him and give him peace) it is meant recognizing the significance of following his example (Sunna). ( page 104)

At another place Shaykh repeats,

‘Moreover, the only feat for Shaykh is to ensure that the disciple reaches Prophet (Allah bless him and give him peace). If he does not do this then he has not fulfilled his obligations and not done the essential job entrusted to him.’ (103)

علوم تصوف و تزکیہ کی تفصیل

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از حضرت حکیم الامت مولانا اشرف علی تھانوی رحمۃ اللہ علیہ ،

 

1۔ مقامات

مقصود اصلی اس طریق میں اصلاح اعمال باطنی ہیں اور ان اعمال کو اصطلاح میں اخلاق و مقامات کہتے ہیں۔

 

2۔ احوال

وہ امور جو بمنزلہ ثمرات غیر اختیاریہ اصلاح مذکور کے ہیں۔

 

3۔ اشغال

وہ امور جو ان ثمرات کے معین و بمزلہ اسباب حصول  ہیں۔

 

4۔ تعلیمات

وہ امور جو کسی اشتباہ کا دفع یا کسی مرض کا علاج یا کسی عمل کا طرز و طریق بتلائیں۔

 

5۔ علامات

وہ  امور اختیاری یا غیر اختیاری جو ان ثمرات کے آثار ظاہری ہیں۔

 

6۔فضائل

وہ امور از قبیل نصوص جو ان اخلاق و صفات محمودہ پر بشارت دینے والے ہیں۔

 

7۔ عادات و آراب

وہ امور جو از قسم افعال اختیاریہ بمزلہ امور طبعیہ اس قوم صوفیہ کے ہیں۔

 

8۔ رسوم

وہ افعال از قسم افعال مباحہ مبنی بر بعض مصالح غیر ضروریہ۔

 

9۔ مسائل

وہ امور جو محض تحقیقات علمیہ ہیں۔

 

10۔ اقوال

وہ امور جو از قسم عبارات ہیں۔

 

11۔ توجیہات

وہ امور جو ظاہرنظر میں حدودجواز سے متجاوز معلوم ہوتے ہیں، اگر واقع میں وہ داخل حدود ہیں تو ان کی نسبت جو تاویل اور تطبیق کی جاۓ وہ۔

 

12۔ اصلاح

اور اگر واقع میں بھی خارج حدود ہیں تو اس میں جو تنبیہ کی جاۓ۔

 

13۔ متفرقات

بہت کم ایسے امور جو ان کلیات میں سے کسی کی فرد نہ ہوں۔

 

التکشف 258

مواعظ اشرفیہ

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حضرت حکیم الامت مولانا اشرف علی تھانوی رحمۃ اللہ علیہ کے وعظ لاتعداد لوگوں کی زندگی میں ایک خوشگوار ایمانی تبدیلی کا باعث بنتے رہے ہیں۔

 

صحیح فہم دین پیدا اور جذبہ عمل کو بیدار کرنے کے لئے ان کی افادیت کیمیا اثر ہے۔

 

سیدی و سندی حضرت مولانا محمد تقی عثمانی صاحب مدظلہ طالبین اصلاح کو ان کے مطالعہ کی خصوصی ہدایت فرماتے ہیں۔

 

الحمدللہ اب پھر سے انٹرنیٹ پریہ مواعظ موجود ہیں۔

 آللہ سبحانہ و تعالی اس کام کو انجام دینے والوں کو دنیا و آخرت میں اجر عظیم عنایت فرمایئں۔ آمین!

The Goal

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Grand-Shaykh Haji ‘Abd al-Rahim Wilayati Shahid (1246 H)  instructed his khalifa Mianji Nur Muhmmad Jhinjhanawi (1259 H) (may Allah have mercy on them),

‘The main purpose and goal is for one to remain steadfast on the Shari‘a — both outwardly and inwardly — at all times, and abstain from all manners of shirk and bida’. ‘

more…………….

Instructing Good/Amr bil ma’ruf

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Hakim al-Umma Mawlana Shah Ashraf Ali Thanawi ra said:

“There are two prerequesites for amr-bil ma’ruf (instructing good);

Firstly, there should be hope that the individual being spoken to will accept or at least will not harm you (in retaliation).

The other is that the individual must be unaware of that good deed.

Mostly in the cases of lack of knowledge the chance of instruction being accepted are better. Whereas, people already aware of the good deed are often annoyed if instructed to perform it.

Dawat o tablig ki sharaii hasiyat, page 26

The absolute following of the Shaykh

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The issue of complete and unquestionable following of the Shaykh is usually described in such a dreadful manner that makes most of the listeners wary of Tasawwuf in general. This is very detrimental especially in this era of religious ignorance and arrogance. Below is an extract explaining the reality of this following.

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

“This following is neither in beliefs (aqaid) nor in unveiling (kashafiyat), other collective issues (masail) and economic matters. It is only in methods of approach, diagnosis, instructions and treatment of spiritual diseases and issues related to spiritual reformation. Moreover,this following is further restricted to the mutual agreement of murid and the Shaykh on the permissibility of the issue. If there is a difference of opinion then it is against the way of people of the path (tareeq) to indulge in a debate with the Shaykh, when following his advice will be against the Shariah ruling. In this situation the best etiquette (adab) between the two proprieties (adab of Shariah and Shaykh) is to consult the scholars or do research of his own (if he is capable of it) and establish a ruling. He should then inform the Shaykh that I do not consider this particular action to be permissible and it is from the teaching of our path (silsila), what should I do? If the Shaykh still instructs him to do the same then it is best to abandon this Shaykh. However, if he gives the permission to forgo this action then this is also following his instruction in proxy.

This is the meaning of absolute following (itiba’ e kamil).

That is, complete following (of the Shaykh) must be done in whatever diseases of the lower self (nafs) he has diagnosed, the prescription he has provided and the permissible actions he has instructed to carry out, the permissibility of which Shaykh and murid agree mutually upon. Murid should not interfere in these issues at all with his opinions. It does not entail following in matters beside these issues.

Mawlana Abdul Majid Dayabadi ra’s book, Hakim al-Umma ra, page 304, quote taken from Al-‘Itedal fi matba’t ar-Rijal

Daily Routine: A must!

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Hakim al-Umma Shaykh Mawlana Shah Ashraf Ali Thanawi (Allah have mercy on him) used to repeatedly emphasize that one must complete his daily ma’moolat (wird) regularly.

In case of a genuine excuse this may be even without wudhu’ (ablution) or while doing the daily chores . This is because that being absent after fixing a ma’mool (wird) causes loss of barakah (Divinely blessings) excessively.

Maasir e Hakeemul Ummat 233

مسلمانان پاکستان کے نام ایک دردناک پیغام

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ

حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ

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حضرت مولانا عبداللہ میمن صاحب مدظلہ نے تحریر فرمایا،

السلام علیکم

حضرت مفتی محمد تقی عثمانی صاحب مدظلہ نے اپنے بیان میں ایک بزرگ کا پیغام ذکر فرمایا ہے کہ انھوں نے خواب میں آنحضرت صلی اللہ علیہ وسلم کو دیکھا۔ حضور صلی اللہ علیہ وسلم نے فرمایا کہ،

“پاکستان پر عذاب آنے کا اندیشہ ہے۔”

٭

سورۃ والشمس اور آیت کریمہ کا 70،000 مرتبہ اجتماعی ختم کرنے کا اھتمام کریں!

(اتوار 24/5/2009 کا بیان)

یہ پیغام ہر مسلمان تک پہچائیں!

جزاک اللہ خیرا و احسن الجزاء

٭(توبہ و استغفار کریں اور گناہوں کو چھوڑیں)


Concern for others

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An individual wrote:

Now the only source of misery at home is the condition of younger brother.  It is the same as it was previously.  I pray for him daily, asking Allah that he gives up the habit of lying and embezzlement. These two problems are usually the cause of most of the suffering.  He is destroying both, his religion and worldly life. I request you to pray (make dua) for him and advice any practical solution to achieve this.

Hakim al-UmmatMawlana Ashraf Ali Thanawi(Allah have mercy on him)  replied:

‘I have no hesitation in making dua for him.

However, as far as the request for practical solution is concerned, for inept like us it is best to be concerned with our self rather than for others.

That is,
“فکر خود کن، فکر بیگانہ مکن “
(Be worried about yourself; do not be anxious regarding others’ condition.)

Moreover, there comes a time when even for the best and perfect individuals (kamileen) it is advisable:

عليكم انفسكم لا يضركم من ضل اذا اهتديتم

And that happens when even after substantial efforts other do not pay heed.”

Tarbiyatus Salik, volume 3 page 190

Repentance

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Shaykh Abd al-Ghani al-Rifai’ (Allah have mercy on him) instructed the novice disciples,

‘The rights of other that are due must be fulfilled or forgiveness sought for them.

If one finds himself  unable to do this now, then he should make a firm determination to do so whenever it is possible for him.

In the mean time he should continuously make supplications for the aggrieved individual and ask forgiveness for himself.

For example, he should says hundred times daily, ‘O Allah! I seek forgiveness in matters related to rights of other individuals (huqooq al-ibad).’  This recitation should continue till he fulfills these obligations as outlined above.

This is because repentance (tawbah) is the reality and foundation of this path (tareeq). In fact it is the very first station of the path.

Takhlees Tarsi’ al-Jawahir al-Makkiyah fi tazkiya tal-ikhlaq al-mardhiyah, page 78

Related: Clearing financial matters first!

Tahajjud prayers

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Sayyidi wa sanadi Shaykh Mohammad Taqi Usmani (may Allah preserve him) instructed a seeker who complained of missing the tahajjud salah,

‘Pray four units (rakah) of optional (nafl) prayers (salah) between the sunna and witr of esha with the intention of tahajjud. If you are able to wake up in the last part of the night pray tahajjud again.’

On another occasion he instructed,

‘Special effort should be made to wake up for tahajjud in the last part of the night.  It will be completely fine to make up for the lost sleep after fajr prayers. However, until this habit is established make a routine of offering four units of nafl salah between the sunna and witr of esha.’

Islahi khutoot

Saliks involved in completing their missed (qaza) prayers should also act accordingly. However, they should keep nafil to the minimum (2 rakah) and focus more on their qaza at this time also.