Dealing with absurd stuff

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An individual from another city had reserved an appointment to meet sayyidi wa sanadi Shaikh Mohammad Taqi Usmani ( Allah preserve him).

After the initial greetings the Shaikh inquired him regarding the purpose of the visit.
The gentlemen replied that a crucial, overwhelming and repeated thought was the reason. ‘That is, the crisis of lack of electricity in the country does not need an elaboration. I am getting this idea of creating electricity by the rotation of the Earth. You are aware that Earth is rotating approximately 1,6000 km/hr. This is not a useless movement. Allah has done this for a reason. The idea of harnessing this energy to make electricity is coming to me repeatedly. I have discussed this with many individuals. I was told to approach you in this regards. I am seeking your assistance in this.’

Without a faintest change in his demeanor, Shaikh inquired,
‘Do you have a strategy on how this can be done?’

The gentlemen replied,
‘No!
Actually it is this very reason to come to you. Please guide me. How can I do this?’

Still, without any signs of anger or frustration Shaikh replied,
‘Pray salatul hajat and make dua. It is from the teachings of the Prophet (Allah bless him and give him peace) to do so when faced with a dilemma.

Is there any things else to discuss, as I have other things to attend now?’

The gentlemen requested for dua and left.
Even after his departure Shaikh did not comment on the absurd question put to him and became busy with his work.

Office, Darul uloom Karachi, January 2014.

Treatment for useless speech

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A seeker wrote, ‘I have an ailment of useless talking. According to my deficient understanding the reason for this is happiness. That is, whenever I am happy and there are no worries a sort of overwhelming euphoric emotional state develops. In it I speak a lot. Doing so gives me peace. Remaining quite is not possible for me. If I force myself to keep quite I get agitated soon. It is only with talking that agitation is removed, otherwise it stays.

This (useless) talking extends to the mentioning of obscene and back-biting. Until I do this my euphoric state does not normalize.’

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘The principle of treatment is to remove the cause of illness.

For this ailment the cause is euphoric emotional state. The removal of this is the treatment. This euphoria has to be subdued by its opposite. That is, contemplation and melancholy.

The thing that leads to the strongest level of contemplation and melancholy is death and what happens after it, like events in Barzakh, Day of Judgement, The Bridge (sirat) and the punishments for sinful activities.

Therefore, at the time of emotional frenzy contemplate about these events. If (you find) this contemplation is weak then read from a book on this subject. It is preferable that (in that state) you immediately withdraw yourself into solitude and reflect (muraqaba) or read (muta’la). This will treat the condition promptly.

If due to (general) emotional weakness reflecting or reading become painful secondary to overwhelming dread then reflect on the Prophetic sayings regarding mercy and optimism. This will maintain the balance. The real happiness, which is required as per (قل بفضل الله و برحمة فبذلك فليفرحوا ) will stay and the excessive euphoria, which has to be shunned (لا تفرح ان الله لا يحب الفرحين( will be eliminated.’

Tarbiyet us Salik, volume 3, page 100-1

FYI

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بقية السلف شيخ المشائخ عارف بالله
Shaikh Maulana Qamaruz Zaman Allahabadi (Allah preserve him) is in Haramain sharif (Makkah mukkaramah & Medinah Munawwarah) these days.

Seekers must avail this blessed opportunity.

Treatment for complaining

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A seeker wrote,
Respected Sir, In addition to other spiritual diseases I have is this ailment that I can not endure anything against my desires. Whenever this happens I complain verbally. I try delegating the affairs to Allah (tafweez), however, not having the the determination to control and endure I complain about the perpetrator.

I have firm belief (yaqeen) that whatever happens is from Allah. Moreover, I have conviction that it is futile to be sad and complain about things that are beyond one’s control. However, due to lack of determination I can not resist.

In principle, I am patient and thankful in heart on the decree of Allah. Although there is a tiny bit of feeling that what harm would have occurred if this happened the other way (i.e. according to my desires). All praise is to Allah, criticism never develops in my heart on the matters decreed (muqadderat).

I try not to complain verbally but am unable to achieve this. Sir, please recommend treatment for this.

Hakim al Umma Maualan Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘Whenever you complain verbally about someone then you must mention his/her praiseworthy attributes in public. Eventually there will be some thing to praise (in every individual).’

Tarbiyet us Salik, volume 3, page 100

Dealing with Show off

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A knowledgeable seeker wrote,
‘Showing off (riya) is a deliberate (ikhteyari) action. Therefore, it’s treatment will also be a conscious effort. For example, if in an action there is intention to show off, I will (deliberately) change my intention and make it for pleasing Allah.

If this is enough for getting rid of show off and acquiring sincerity (ikhlas) then there is no need of any further treatment.

Please, let me know if this approach is correct or not.’

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘This approach is correct and sufficient.
However, it is not enough to merely know this and be able to implement it. Most of the people of this path (sulook) are deceived in this regards.

In fact, it is essential to be consciously aware (of suspicion of show off) and be able to practice this approach for a prolonged duration until it is ingrained (in one’s morals) and a stable state (tamkeen) is achieved. And (in this state the notion of) showing off (riya) does not exist even at the level of the whispering of the lower self (Hadith-e-nafs).

This (understanding) is derived from the saying of Allah in regards to spending (in His way),”The example of those who spend their wealth to seek the pleasure of Allah and to make firm (their faith) from (the depths of) their souls is……..[2:265].” Know that the desired التثبيت is with genuine sincerity of intention.’

Tarbiyet us Salik, volume 3, page 99-100

Treatment of arrogance in belief & practice.

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A seeker wrote, ‘In addition to other blameworthy moral traits I have this one also, that is, I consider, individuals who are either secularly educated, or are scholars (ulema) that are not into (Sufi ways of) remembrance (dhikr o shugal), or are associated with innovator (bidati) Shaikh, or are associated with a Sunna following Shaikh who does not know the ways of treating (spiritual diseases) and does not instruct his disciple like you, to be deficient.
I do not have any reverence for them in my heart.
This conveys in a sense an idea of my superiority and perfection and their inferiority.

However, on reflection I find this thought without any proof in my heart that what do we know about the status of anyone’s proximity to Allah? I keep in sight my own deficiencies and contemplate about the virtuous actions they perform. Moreover, (I contemplate that) they might have qualities that I am unaware and Allah is pleased with them. And I have deficiencies that I may be questioned about.

After these reflections it can not be ascertained (about myself) that I am superior or accepted (by Allah). However, even then their reverence does not develop in my heart.

Similarly, regarding tutorials and discourses, I like my own. Those delivered by others, especially of few individuals, I find them extremely deficient.

In summary, is this arrogance (kibr)?

Please, help me in getting rid of it.’

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) replied,
‘This is not arrogance (kibr).

The reflection of all the possibilities (as mentioned) is enough in getting rid of arrogance. However, this is the treatment of belief (‘etiqad) of arrogance. There remains a need of treatment of practice of arrogance in addition.

The practice of arrogance is to deal with them in a derogatory manner.
It’s treatment is that, from these individuals
(1) for the people of truth (ahl-e-haqq) praise them verbally and deal with them with respect.
(2) for the people of fallacy (ahl-e-batil) do not backbite them etc. (or sabotage their other rights as fellow human being) at all, as a pastime , (or) without a genuine reason.’

Tarbiyet us Salik, volume 3, page 98

Observing effulgence

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chandelier

 

A seeker wrote, ‘One night when I was offering the tahajjud salah, as I turned (my head) to say (the exit) salam I saw a light, like a chandelier, near my home’s restroom. I expeienced heartfelt delighted at seeing it.

What was this that I saw? Was it my imagination?

Most of the time it is with (excessive) remembrance and (spiritual) exercises (shugal) that effulgence are observed. I have not started any of these activities as yet.’

Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,,

‘Sometimes (observing) effulgence like these are due to one’s imagination. At other times they may be Angelic effulgence.

The first type is most common. However, they are also beneficial for the seeker as they make him serene (yaksu). And if he utilizes this (serenity) in remembrance (of Allah) it will be more beneficial (form of remembrance) dhikr.’

Tarbiyet us Salik, voulme 1, page 552

Distraction

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Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said: If a person (who can afford better) wears cheap and low quality clothing, he … will become preoccupied with his clothes by either (continuously) thinking how low and humble he is or by thinking that his nafs (lower self) is so annihilated, he doesn’t care about dignity and honor. This is also preoccupation in thoughts (which should be avoided).

Maulana Hamood Aleem sahib db

Coercion into baiyah

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decision-making

 A seeker wrote: ‘Incidence of bayat: During the days when I did bayat  I was doing istikhara and going to bayanat. I wanted to connect with someone but I was not satisfied with anyone. When I first attended Hazrat Mufti sahab’s bayan I was not much attracted (I had heard positively about him from many people).

Again when I had a chance to attend his bayan till the end I had no intention of bayat. The friend with me recommended to do bayat  but still I did not want. When Hazrat said that those who want to do bayat and toba come near (he publicly takes bayat) that is when I just did bayat.

Reply: It will be considered a bayat of tabbaruk and not of sulook.
However, the message has to be conveyed that bayat  is not an ordinary thing. This is in order to make sure that your nafs does not trick you again with the next Shaikh. That is, if you find a third Shaikh than you run saying there is someone better and I will go there.
 
Also, make your own decisions do not let others force you into something you are not sure about.  Please, remember that selecting a Shaikh does not require an agent.

It is essential to know that in Tasawwuf bayiah is like marriage (nikah).
You are very careful and search in detail before making the decision. Only after complete satisfaction you make a commitment.

Stations and states

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A seeker wrote, ‘In spite of the knowledge that Allah is the Supreme-Sovereign (al Hakim) and the Most-Wise (al Hakeem) this does not become my state (haal).

Hakim al Umma Maulana Ashraf Ali Thanawi (Allah have mercy on him) replied,
‘The (acquisition of) stations (maqamat) is volitional (ikhteyari). Whereas, the attainment of states (haal) is non volitional.

Hence, it is not a deficiency that an objective (station) does not became a state (haal) even after it’s acquisition with one’s effort.’

Tarbiyet us Salik, volume 3, page 92

A check list for selecting a Shaikh

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Shaikh Shah Kamal ur Rehman Qasimi (Allah preserve him) said,

My father (Shah Sufi Ghulam Mohammad Hyderabadi, Allah have mercy on him) use to say that there seems to be a connection in the worldly matter of marriage and the religious issue of baiyah. They share the important issue of selection (of the right individual).

In worldly matters the criteria for selection (of a groom or bride) include piety, financial status, (physical) beauty and perfection (of manners & behavior).

Similarly, in religion the ideal criteria for selecting (a Shaikh for baiyah) must include,
1. His state (halaat)
2. His time management (awqat)
3. The blessings (barkat) (of being associated with him)

1. His state (details include)
A. What are his instructions?
B. How close are they to the teachings of Quran and Hadith?
C. What is the state of adherence to the teaching of Quran and Hadith in principle (usooli) and peripheral issues (farui)?
D. How close is he in following the morals and practices of Prophet (Allah bless him and give him peace)?
E. From what silsilah did he receive the authorization?
F. What is the state of the freshly authorized individuals of this silsilah?
G. What was the state of the recent predecessors of this silsilah?
H. Was the authorization given after formal completion of receiving instruction and training or was it inherited in family tradition?

2. Time management
A. How does he spend his day and night?
B. Has he mastered time management?
C. Is he ibnul–waqt or abul–waqt? That is, if there is time he does remembrance and reflection (zikr o fikr) or when he wants to do zikr o fikr he can find time to do so.
D. How conscientious is he of offering the faraidh on time?
E. Does he have a practical schedule for propagating the truth (in his circle of influence)?
F. What is his state in regards to (tahajjud and other) involvement at the end of night timings?

The blessings (barkaat)
This criteria is being mentioned thirdly, however, a seeker must give priority to it.
A. What are the general blessings of his silsilah?
B. What is the state of individuals attached to him?
C. What are the blessings of Shaikh in particular?
D. Is he genuinely authorized? 

E. Is the training in this silsilah quick or slow?
F. What are the particular manifestation of (Divinely) love (in those attached to this Shaikh)?

These clear criteria are presented to make the selection (correctly).

A important reminder is that the real thing that facilitates receiving spiritual benefit from Shaikh is our congeniality (munasbet) with him.

If there are two flowers with similar color and fragrance pick the one closest to you.

Moreover, never forget that main thing is to receive instruction and be trained.

To recieve this instruction and training baiyah is not an essential enrollment criteria.’

Baiyat, page 30-1