ummtaalib

A menstruating woman can enter areas which are not designated as the Masjid. In a building the Jam'at area is usually designated as the Masjid so a seminally defiled person or menstruating woman cannot enter that area. Many Masaajid have classes for women in the area outside of the "Masjid"..see below Answered by Shaykh Faraz Rabbani 1) Would it be permissible for a menstruating woman who teaches in an Islamic School/Sunday School to teach if the class takes place in a designated classroom within the mosque (not inside the musallah)? 2) Same question regarding a menstruating woman who goes to the mosque regularly for Arabic/Tajweed classes? Answer: Walaikum assalam, This would depend how the mosque was designated when it was laid-out. In most multi-purpose mosques, it is only the prayer area that is designated as a mosque, and the classrooms and other facilities are not part of the mosque. If this is the case, then a menstruating woman may enter such areas, though not the prayer area, because of the clear hadiths prohibiting this. The same ruling would apply to the classes you asked about. Wassalam,Faraz Rabbani

Answered by Ustadha Shaista Maqbool Question: Is there any hadith or verse from the Qur’an that mentions the 8 acts that are prohibited for a menstruating woman? Answer: Wa’alaikum assalaam warahamtu Allah, There is no one verse or hadith which comprises everything that is impermissible for menstruating women, rather these rulings are taken from numerous sources. The following list the prohibited acts and their sources. 1 and 2 – Praying and fasting: Because it is not possible for a menstruating woman to be able to be in a state of wudu (which is a condition for both of these acts). 3- Reciting from the Quran with the intention of recitation (as opposed to intending dhikr or dua): From the hadith of the Prophet (Allah bless him and give him peace), “The menstruating woman and the junub [one in state of major impurity] shall not recite anything from the Quran.” (Tirmidhi) 4- Touching something which contains one entire verse: From the verse: “It is not touched except by the pure ones.” (Waqi’ah:9) 5- Entering the masjid: Because of the hadith of the Prophet (Allah bless him and give him peace), “I do not permit [entering] the masjid for the junub or menstruating woman.” (Bukhari) 6- Tawaaf: Tawaaf requires wudu like prayer because of the hadith: “Tawaaf around the Ka’abah is like prayer except you speak during [the tawaaf]…” (Tirmidhi) 7 and 8- Intercourse and seeking pleasure from that which is between the navel and knee: “Do not come close to them [menstruating women] until they purify themselves.” (Baqarah:222) and the hadith, “You have what is above the izaar.” (Tirmidhi) The latter hadith is an answer to a question on intimacy during menstruation; the izaar being a cloth which usually covered between the navel and knee. (From Maraqi al-Falaah and Dhukr al-Muta’ahileen) Wasalaam, Shaista Maqbool Checked & Approved by Faraz Rabbani Seekersguidance

Here are the proofs provided by Mufti Abdur Rahman Mangera http://www.islamicteachings.org/forum/topic/20365-proofs-for-the-impermissibility-of-women-touching-the-quran-or-entering-the-masjid/ Also: Hadith of the Prophet (Allah bless him and give him peace), “I do not permit [entering] the masjid for the junub or menstruating woman.” (Bukhari)

Why Can’t A Menstruating Woman Touch the Qur’an? Islam’s Perspective on Menstruation Answered by Ustadha Naielah Ackbarali Question: I was hoping that perhaps you could help me understand why a menstruating women is not allowed to touch a Qur’an, or I suppose more so why a menstruating women is deemed “impure.” Somehow it has been bothering me that all women would be considered impure for so many days a month, such that they are too impure to touch Allah’s book. Even the verse that talks about nobody touching the Qur’an except the pure ones makes one feel so dirty to have no way at times of becoming part of the pure ones. I suppose it reminds me too much of the Hindu and Christian concept wherein a menstruating women is dirty. Is there wisdom that you have that would provide some comfort? Answer: Bismi Llahir Rahmanir Rahimi Thank you for your question. This is an important topic that needs to be addressed as many others may share similar sentiments. It is understandable why these types of feelings may develop, especially if one is not familiar with Islam’s position on menstruation. Islam does not consider menstruation to be a punishment towards women, and it would be a grave error to compare this great religion to other faiths who do view menstruation in this horrible, derogatory manner. Islam’s perspective is that menstruation is normal and it is natural. Additionally, a menstruating woman is not dirty, but rather from a legal perspective, she is ritually impure for the duration that she is menstruating. This has legal consequences and not spiritual consequences. As such, she is instructed by Allah to stop certain forms of worship, and every second that she obeys these commands, it is worship if done for Allah’s sake. Furthermore, the Quran is revelation; it deserves to be exalted and Allah teaches us how to do so. The Quranic ayah of the ‘pure ones’ does not only refer to menstruating women, but to any person in a state of ritual impurity, whether minor or major, male or female. Finally, women must work hard at establishing good habits of worship during their menstruation, as well as maintaining them when ritually pure. There are many acts of worship that a menstruating woman can perform that will gain her the pleasure of her Lord. These emotions of feeling ‘left out’ are an obvious result of not persisting to engage in habitual practices of devotion while menstruating. Most certainly, if one is in a constant state of remembering Allah, one will never feel far from Him. Allah says in the Quran, “And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.” [al-Baqara: 186] Islam’s Perspective on Menstruation There is nothing in Islam that says menstruating women are ‘dirty.’ Rather, menstruation is viewed as a natural process that normal, healthy women experience throughout their lifetime. A Syrian scholar once wrote a letter to his young daughter clarifying the details of menstruation to her. He gently explained to her, “…it is a healthy blood. Indeed, menstruation has a natural, physical connection with a woman’s body to enable pregnancy. Allah is most exalted in His wisdom. He made menstruation a means for pregnancy….Verily, the uterus is preparing itself to welcome (the ability for) pregnancy with this blood and whenever pregnancy does not occur, this blood exits from the uterus to the vagina…” [Fathi Ahmad Safi; Ahkam al-Hayd wa al-Nifas] Medically-speaking it is impossible for a woman to become pregnant if she cannot menstruate, which is the case for young children and post-menopausal women. The blessing of being able to menstruate is quite clear for the one who reflects. The first time a girl sees menstrual blood in her life her body is signaling to her that she is growing into a young woman. She is now physically able to start conceiving. In fact, only by the occurrence of menstruation is a woman given the opportunity to begin and nurture a righteous family. For most women, Allah gives them this chance once a month for a series of years to attempt conception and enjoy the blessing of raising pious children. Surely, the wondrous joys experienced during parenthood would never be possible without first encountering menstruation. Examples From the Prophet’s Life of How to Treat Menstruating Women Furthermore, there are many examples in the Prophet’s life (Allah bless him and give him peace) instructing the believers of how to behave with menstruating women. He (Allah bless him and give him peace) told the Companions (Allah be pleased with them) to interact with menstruating women in their usual manner, with the exception of engaging in sexual intercourse which is prohibited in Islam by consensus. These are a few examples from the Prophet’s life: 1) The Mother of the Believers Aisha (Allah be pleased with her) said, “We left with the Prophet (Allah bless him and give him peace) for the pilgrimage. When we were in Sarif (a place close to Makkah) I began to menstruate. The Prophet (Allah bless him and give him peace) approached me and I was crying. He said, ‘Did you get your period?’ I said, ‘Yes’ He said, ‘Verily this is a matter Allah has written upon the girls of Prophet Adam (Allah bless him). Do all the actions of the pilgrimage except the tawaf.’ [bukhari] From this narration, it is quite clear that Allah did not will menstruation for specific individuals, but rather, He chose it to be for all women until the end of time. [sharh ibn Batal] No healthy woman experiences life without menstrual blood. It’s normal and it’s natural. The Prophet (Allah bless him and give him peace) also comforted Aisha (Allah be pleased with her) by telling her that it is a ‘matter’ Allah has written for women, which completely refutes the idea that menstruation is a curse, a punishment, or anything else demeaning. This is a clear distinction between Islam and other faiths. 2) The conservative Jews at the time of the Prophet (Allah bless him and give him peace) would not go near their menstruating wives. They did not eat with them, drink with them, or remain in the same house as them during their periods. The Companions (Allah be pleased with them) asked the Prophet (Allah bless him and give him peace) about these mannerisms and how should they behave with their menstruating wives. The Prophet (Allah bless him and give him peace) said, “Do everything with her except for sexual intercourse.” [Muslim; ibn Hajar, Fath al-Bari] In another incident, the Companions (Allah be pleased with them) asked the Prophet (Allah bless him and give him peace) about what was permissible to do with a menstruating woman. He responded, “For you is what is above the izar (lower garment).” [Abu Dawud] These narrations demonstrate that a husband must still act favorably and loving towards his wife regardless if she is menstruating. A man should not ignore his menstruating wife but continue to live with her as companions for the sake of Allah. Additionally, the given responses indicate that it is permissible to touch her, and even to sexually stimulate her, as long as the husband does not directly touch the skin between her navel and knee. The Hanafis allow the husband to touch the area between her navel and her knee upon the condition that there is a barrier covering this specific place, like with the use of a sheet or trousers. [ibn Abidin, Radd al-Muhtar] 3) The Mother of the Believers Aisha (Allah be pleased with her) said, “The Prophet (Allah bless him and give him peace) would recline on my lap while I was menstruating and he would read the Quran.” [bukhari] She also said in another narration, “I would drink while menstruating, then pass the vessel to the Prophet (Allah bless him and give him peace). He would place his mouth on the (same) place as my mouth and drink….” [Muslim] These narrations prove that a menstruating woman is pure (tahira) and not filthy, aside from her being in a state of ritual impurity. [Mulla Ali al-Qari, Mirqat al-Mafatih] 4) The Mother of the Believers Umm Salama (Allah be pleased with her) said, “I was lying down with the Prophet (Allah bless him and give him peace) under a black, wool cover (and) I started to menstruate. I left quietly to put on clothing worn for menstruation. He said, ‘Did you get your period?’ I said, ‘Yes.’ He called to me to lie down again with him under the cover.” [bukhari] Ibn Hajar notes that this narration illustrates the permissibility of sleeping next to a menstruating woman in her clothing and lying with her under the same cover. [ibn Hajar, Fath al-Bari] Women wore different clothing during menstruation in order to avoid affecting their everyday garments with filth, which is similar to what women do in today’s times. [ibid] 5) The Mother of the Believers Aisha (Allah be pleased with her) said, “The Messenger of God (Allah bless him and give him peace) said to me, ‘Get me the prayer mat from the prayer area.’ I replied, ‘I am menstruating.’ He said, ‘Verily, your menstruation is not in your hand.’ [Muslim] The meaning of the phrase ‘not in your hand’ is that there was no filth present on her hand, like blood, that would defile the prayer area. [Nawawi, Sharh Muslim] This narration further indicates that a menstruating woman’s limbs are not filthy but pure. She is only ritually impure. [Mulla Ali al-Qari, Sharh Musnad Abi Hanifa; al-Namari, al-Istidhkar] 6) The Mother of the Believers Maymuna (Allah be pleased with her) related that she would be menstruating and not praying. She would lie next to the Prophet’s prayer area while he would be praying on a prayer mat. She said, “When he prostrated, some of his clothing would touch me.” [bukhari] Similar to the narrations previously mentioned, this hadith ascertains that a menstruating woman is not filthy. [sharh ibn Batal] One can only imagine how close Maymuna (Allah be pleased with her) must have been to the Prophet (Allah bless him and give him peace) in order for his clothes to touch her while in prayer. Menstruating Women & Lifting Ritual Impurity Legally speaking, ritual impurity is a state that prevents one from performing certain acts of worship until the state is lifted by either ablution (wudu), the purificatory bath (ghusl), or dry ablution (tayammum). [shurunbulali, Maraqi al-Falah; Tahtawi; Hashiayyat al-Tahtawi] This criterion has legal consequences and not spiritual consequences. There are two types of ritual impurity: minor and major. Minor ritual impurity is when one is in a state that necessitates ablution (wudu), whereas major ritual impurity is a state that necessitates the purificatory bath (ghusl). These are both ritual acts of cleanliness that were taught to us by Allah and his Prophet (Allah bless him and give him peace). Based on sound scholarship and clear evidences from the Quran and hadiths, a menstruating woman is of those who fall into the latter category. [shurunbulali, Maraqi al-Falah] Thus, the only way a menstruating woman can lift her state of ritual impurity is by performing the purificatory bath. However, the purificatory bath is not valid until she stops menstruating within the possible days of menses or her bleeding reaches the menstrual maximum. [Tahtawi; Hashiyyat al-Tahtawi; Hartford, Birgivi’s Manual Interpreted] Who Can Touch the Quran Undeniably, the Quran is revelation. It deserves to be exalted. If Allah and His Prophet (Allah bless him and give him peace) teach the believers that the Quran cannot be touched unless one is in a specific ritual state, then a true servant of Allah only has one thing on their mind: obeying their Master. Allah says in the Quran, “That (this) is indeed a noble Qur’an. In a Book kept hidden. Which none toucheth save the purified. A revelation from the Lord of the Worlds.” [al-Waqi’ah: 77-80] There is a difference of opinion of what is meant by ‘save the purified.’ Some scholars declare that Allah is referring to the angels because they are free from all sins unlike humans. But most tafsir scholars agree that it is referring to someone who is free from ritual impurity. [ibn Abidin; Radd al-Muhtar] There are other supporting evidences. For example, the Prophet (Allah bless him and give him peace) said, “Only a pure person may touch the Quran.” [Abu Dawud; al-Bayhaqi] In another narration he said, “Do not touch the Quran unless you are a pure person.” [al-Tabarani] The phrase ‘pure person’ means someone who is ritually pure. [al-Munawi; Fayd al-Qadir] Therefore, in terms of touching the Quran, the same ruling applies for a man and a woman in a state of minor or major ritual impurity. Namely, neither of them can touch the Quran without first removing this state. However, lifting the state of ritual impurity may be done quicker for some than for others. For example, a woman who merely needs to perform ablution will relieve this state quicker than a menstruating woman. Yet, there is nothing wrong with her if she takes a longer time. Allah has willed menstruation for her, alhamduLlilah, and He appoints its number of days for each woman. Glory be to Allah, every second that the menstruating woman obeys His command, she is rewarded if she does so for His sake. The Most Generous is never cheap with His generosity. Being of the Pure During Menstruation Feeling ‘left out’ is an obvious result of not striving to continue with other forms of devotion while in this state. Indeed, there are many acts of worship that a menstruating woman can perform. Menstruation is not an excuse that justifies vacation time from worship. Allah says in the Quran, “I created the jinn and humankind only that they might worship Me.” [al-Dhariyat: 56] In the Hanafi madhhab, it is an overall recommendation that a menstruating woman make ablution (wudu) for each prayer time, sit in her usual place of worship, and make dhikr for the time it takes for her to normally pray so that she does not lose her habit of worship while in this state. [ibn Abidin, Manhal al-Waridin] Thus, menstruation is a prime time to establish good habits and demonstrate the strength of one’s faith to one’s Creator. The following are a few suggestions. A menstruating woman can: 1) Listen to the Quran, ponder about its meanings, and cry. 2) Buy a supplication book and make constant dhikr. 3) Send blessings on our beloved Prophet (Allah bless him and give him peace). 4) Spend time with her family and loved ones for the sake of Allah. 5) Attend religious lectures and classes. 6) Read about the righteous and pray to be of them. 7) Supplicate for whatever she wishes. 8 ) Beg for forgiveness and the pardon of her sins. 9) Get involved in her local community and help others. 10) Reflect about her life and thank Allah for all her blessings. Though these acts may seem simplistic, no one knows how Allah will weigh one’s works on the Day of Judgment. Surely, a deed that is done with an open heart and presence of mind for WHO one is worshipping is most deserving of reward. May Allah make us of those who are constant in worship and obedience to Him. Barak Allah fikum Naielah Ackbarali Shawwal 29 1431 October 8 2010 Checked & Approved by Faraz Rabbani seekersguidance

Answered by Ustadha Naielah Ackbarali Question: If a sister is unable to fast the last 10 days of Ramadan, what are somethings she is permissible to do since those last ten 10 are sacred? Answer: Assalamu alaykum Ramadan Mubarak. AlhamduLlilah, it’s very inspiring to hear that sisters are concerned about continuing acts of worship during their menstrual cycles. Menstruation Is Not A Punishment The Prophet (Allah bless him and give him peace) said about menstruation, “Verily this is a matter Allah has written upon the girls of Prophet Adam (Allah bless him)…” [bukhari] Those who claim that menstruation is like a punishment because one cannot perform acts of worship are severely mistaken. On the contrary, there are many forms of worship that a woman can do while menstruating aside from what is legally prohibited. Allah says in the Quran, “He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious.” [Nur: 52] Allah Most High has commanded menstruating women and women in a state of lochia (post-natal bleeding) to refrain from the ritual prayer and ritual fasting. Thus, if a menstruating woman fulfills this command with the intention to submit to Allah’s order, she is actually worshipping Allah the entire time that she refrains from the ritual prayer and ritual fasting. As one of my teachers in Damascus said, “Her praying while pure is worship (ibada) and her refraining from prayer while menstruating is worship. All of it is worship” Therefore, there’s nothing dreadful or awful about menstruation or lochia (post-natal bleeding), rather it is a person’s attitude towards it. Suggested Acts of Worship During Menstruation in Ramadan These suggestions are not specific to the last ten nights of Ramadan but to the month in general. Furthermore, they also apply to women in a state of lochia (post-natal bleeding). 1. Listen to the Quran “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong).” [baqara: 185] She should listen to the Quran as much as possible, while simultaneously pondering about its deep meanings. She should cry when she hears about the eternal punishment, hoping that Allah will save her from its blazing flames. She should feel happiness and joy when hearing about the bounties of Paradise and desire that Allah will make her of those that will be honored to experience its bliss. If she cannot cry, then she should force herself to cry, allowing her entire soul to express its complete pleasure of being from those who follow the truth and are rightly guided. In the Hanafi madhhab, it is prohibited to actually touch the mushaf (bound Arabic Quran), including its insides, its page margins and its cover (if it is attached to the mushaf). It is also prohibited to recite the Quran, which means to move one’s lips while producing sound. [ibn Abidin, Radd al-Muhtar] It is sinful to touch a translation or a tafsir of the Quran while menstruating. It is permissible to read the Arabic script or its translation with her eyes, such as on a computer screen or other electronic devices. [ibn Abidin, Manhal al-Waridin] She can also read the Quran in her heart. 2. Make Much Remembrance (Dhikr) of Allah “…and men who remember Allah much and women who remember – Allah hath prepared for them forgiveness and a vast reward.” [The Confederates: 35] She should use every free moment to exalt the Lord of the Worlds. There are many related dhikrs that a woman can recite. She should buy a supplication (dua) book and recite its invocations as it will strengthen her relationship with her Lord and draw her nearer to Him with each word uttered. If the invocations include Quranic verses that contain the meanings of supplication, praise, remembrance, or protection, it is permissible to say these during a state of menstruation upon the condition that it is read with this intention. [shurunbulali, Maraqi al-Falah; Tahtawi, Hashiyyat al-Tahtawi] Some examples are reading Surat al-Ikhlas, Surat al-Falaq, Surat al-Nas, Surat al-Fatiha, and Ayat al-Kursi with the intention of supplication, not reciting the Quran. In the Hanafi madhhab, it is an overall recommendation that a menstruating woman make ablution (wudu) for each prayer time, sit in her usual place of worship, and make dhikr for the time it takes for her to normally pray so that she does not lose her habit of worship while in this state. [ibn Abidin, Manhal al-Waridin] 3. Send Blessings on the Prophet (Allah bless him and give him peace) Allah says in the Quran, “Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation.” [The Confederates: 56] She seeks the tremendous benefit of sending blessings and praise (salawat) upon the Prophet (Allah bless him and give him peace) because it is an act that increases her love for him (Allah bless him and give him peace). She reflects upon his nature and expresses her gratitude to Allah for sending mankind such a wonderful example of mercy and piety. She longs to meet him and to drink from his pond (hawd) on the Day of Judgment. She intends to follow him and emulate his character (Allah bless him and give him peace). 4. Give Generously In Charity The Prophet (Allah bless him and give him peace) said, “The best charity is that given in Ramadan.” [al-Tirmidhi] She should reach into her pocket and give whatever she can without hesitation. She longs to give to those in need, and she thanks Allah for bestowing upon her the financial ability to help others. She refrains from praising herself for the charity she offers but rather, she donates her wealth out of pure submission to the Divine. 5. Be Kind to Others, Including Spouses & Family Members The Companion Salman al-Farasi related that the Prophet (Allah bless him and give him peace) said about Ramadan in a sermon given on the last day of Sha’ban, “…It is a month of patience and the reward of patience is Paradise…” [sahih ibn Khuzayma; Sayuti, al-Jami’ al-Kabir; Bayhaqi, Shu`ab al-Iman] She uses this time to rebuild and mend any broken relationships. She showers her loved ones with words and acts of gentleness, compassion, consideration, patience, and love. She doesn’t use her menstruation as an ‘excuse’ to wrong others and resort to bad temper. She forgives those that have mistreated or offended her. She prays that Allah will forgive her if she wronged others. She keeps the company of the righteous and those who will increase her in piety. 6. Make Dua for the Ummah The Prophet (Allah bless him and give him peace) said about Ramadan, “Verily, Allah frees people (from the Hellfire) in every day and every night and for each Muslim among them is a supplication which will be answered.” [Ahmad] She supplicates for the entire ummah—praying for their forgiveness, their well-being, and Allah’s mercy upon them. She can say a dua related by the scholar al-Khurkhi: Allahumma Aslih Ummat Muhammad. Allahumma Farrij ‘an Ummat Muhammad. Allahumma Irham Ummat Muhammad “O Allah, improve the community of Muhammad. O Allah, relieve the community of Muhammad. O Allah, have mercy on the community of Muhammad.” [al-Asbahani, Riyada al-Abdan] 7. Make Much Repentance The Companion Salman al-Farasi related that the Prophet (Allah bless him and give him peace) said about Ramadan in a sermon given on the last day of Sha’ban, “…It is a month (in which) the first of it is mercy, and the middle of it is forgiveness, and the last of it is pardon from the Fire…” [sahih ibn Khuzayma; Sayuti, al-Jami’ al-Kabir; Bayhaqi, Shi’b al-Iman] She asks Allah to pardon her, cover her sins, and save her from the Hell-fire. She begs for forgiveness and realizes her absolute neediness to His mercy. She wakes up in the middle of the night, even though she is menstruating, and repents in a time when Allah promises to forgive. 8. Feed Fasting People The Prophet (Allah bless him and give him peace) also said in the aforementioned sermon, “…Whoever feeds a fasting person in (the month of Ramadan), for him is the forgiveness of his sins and freeing his neck from the Fire…” [sahih ibn Khuzayma; Sayuti, al-Jami’ al-Kabir; Bayhaqi, Shi’b al-Iman] She hosts her relatives, friends or community members for iftar. She tries to accommodate her guests in the best manner possible but avoids excessiveness. She realizes that feeding fasting people is an act of worship and it is not an opportunity to seek compliments for her cooking and hospitality. 9. Show Allah Goodness The Messenger of Allah (Allah bless him and give him peace) said, “Ramadan has come to you. (It is) a month of blessing, in which Allah covers you with blessing, for He sends down Mercy, decreases sins and answers prayers. In it, Allah looks at your competition (in good deeds), and boasts about you to His angels. So show Allah goodness from yourselves, for the unfortunate one is he who is deprived in (this month) of the mercy of Allah.” [Tabarani] She utilizes her free time to help and assist others with their needs. She is a means for them to achieve benefit in this great month. She wakes her family up to perform worship in the night and encourages them to do extra works of obedience. She sacrifices her own time to volunteer at her Islamic community center or local charities. She helps babysit a mother’s child so that the mother can attend tarawih. She does whatever she can to aid the believers in completing the good with excellence. She avoids looking at and listening to what is unlawful. Instead, she directs her eyes, ears, and spirit to that which is advantageous for her Hereafter. She attends classes, webinars, and lectures given by recognized scholars in an effort to surround herself with people of sound religion. She seeks beneficial knowledge and aims to implement what she’s learned in her own life. She actively pursues furthering her understanding of Islam and affirms her faith every time the wisdom of this great religion touches her heart. 10. Carry Out Any Righteous Deed Abu Huraira (Allah be pleased with him) reported that Allah’s Messenger (Allah bless him and give him peace) said, “When the month of Ramadan starts, the gates of the heaven are opened and the gates of Hell are closed and the devils are chained” [bukhari, Muslim] She realizes that now is the perfect time to carry out any act of good. The devils are chained and there is nothing to hold her back from committing herself to absolute slavehood to her Lord. Barak Allah fikum Naielah Ackbarali Ramadan 17 1431 August 27, 2010 Checked & Approved by Faraz Rabbani seekersguidance

Question: Can You Recite Any Suras From The Qur’an When You Are Menstruating? Answer: In the name of Allah, Most Compassionate, Most Merciful, From a previous answer: Rules concerning post-natal bleeding (nifas) and haid: 1. The woman who is in haid or post-natal bleeding (nifas) and bathing is wajib on her, then it is not permissible for her to enter a mosque, to make tawaaf of the Ka’bah, to read the Quran or to touch it. However, if the Quran is in a casing, or wrapped in a cloth, or covered with a cloth jacket which is not stitched to the Quran and which can be removed; then in such a case, the Quran could be touched and could also be carried. 2. The person who does not have wudu, even he cannot touch the Quran. However, he could recite it out of memory. 3. Touching a coin, saucer, amulet (ta’wiz), etc. on which some Quranic verse is written is also not permissible for the above mentioned persons. However, if these things are kept in a packet or container, it is permissible to carry that packet or container. 4. It is not permissible to hold or carry the Quran with the sleeve of the kurta or the edge of a scarf. However, if it is a cloth that is not attached to the body, it will be permissible to carry it with that cloth. 5. It is permissible to read a word from a verse (ayat) or half a verse. However, that half verse should not equal any full verse in length. 6. If the entire Surah Fatihah is recited with the intention of dua, or if any other duas in the Quran are recited with the intention of dua and not with the intention of tilaawat (recitation); then it will be permissible and there is no sin in this. For example, the dua: “Rabbana aatina fid dunya hasanataw wa fil aakhirati hasanataw wa qinaa adhaaban naar.” and the dua: ” “Rabbana la tu’aakhidhna in naseena aw akhta’naa… till the end which is towards the end of Surah Baqarah or any other dua which is in the Quran. It will be permissible to read all such verses with the intention of dua. 7. It is also permissible to read Dua-e-Qunoot. (the dua which is read in Witr prayer). 8. If a woman is teaching the Quran to girls, then in such a case it will be permissible for her to spell out the words. When she is teaching them to read with fluency, she should not recite the entire verse, but should read one or two words at a time and after every word or two, she should break her breath. She should teach them to read fluently by stopping regularly. 9. It is permissible to read the kalimah, durood, to take the name of Allah, to read istighfaar (repentance), or any other remembrance (dhikr) such as: “La hawla wa la quwwata illa billahi al-aliyyil azeem.” 10. In the period of haid, it is mustahab for a woman to make wudu at the time of prayer, to sit in a clean place and take the name of Allah Ta’ala so that she does not forget the habit of offering her prayer, and when she gets pure she is not reluctant to offer her prayer. (From The Basic Fiqh of Menstruation) Wassalam SunniPath Fiqh Team

Allah, The Most Exalted, says: "And lower your wing for the believers (be courteous to the fellow believers)". Qur'an-(15:88) The Noble Messenger of Allah (peace be upon him) is reported to have said: "The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever" (Hadith-Al-Bukhari and Muslim). Note: Every believer is indeed valuable. His person, honour, dignity and life are indeed sacred. We should in whatever way possible assist each other in times of need. A friend in need is a friend INDEED!

Question After somebody dead family member did fahatiya khawni and making lunch, for his sawab? Is it true in Islam, please explain. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh It is an act of reward to send Isale Thawaab to the deceased. There is no specific way in sending Isale Thawaab for the mayyit. Shariah has left it upon the individual that whatever optional act he does, he may pass the reward over to the deceased. Having special gatherings and making Khatam is not established in the authentic works of Shariah. If it is a custom to follow the practice, then that will be an act of Bidah. Furthermore, these gatherings or Khatams turn out to be entertainment gatherings. The men mix freely with strange women and the purpose for gathering (Iesale Thawaab) is not fulfilled at all. Apart from this, there are many other non Shari’e activities that do take place. In view of the above, it is better if such gatherings are not held nor attended. Every person should be encouraged to make Isale Thawaab individually. There should be no special time or gathering held for this purpose. And Allah knows best Wassalam Muhammed Zakariyya Desai, Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam.org

"A person is mindful of every penny despite being wealthy. If he drops a ten-pence coin he will search for it and retrieve it. Yet the person is completely unmindful of the valuable asset of time. He will spend hours, days, weeks, months and even years in Laghw!" *Laghw is those actions which even though they are not sinful, they are non beneficial in this world and in the hereafter and therefore a waste of time

Malfoozaat on Tasawwuf – Part Three STRIVING AGAINST THE NAFS (DESIRES) AND SHAYTAAN THE GREATEST JIHAD To transform Azaazeel into Iblees, was not the work of another shaitaan. It was the nafs which had ruined him. It is therefore of greater importance to defeat the nafs than to defeat the kuffaar. It is for this reason that the struggle against the nafs is termed Jihaad-e-Akbar (the Greatest Jihaad). – (Azaazeel was the name of Iblees before he became the shaitaan.) THE PERFECT MUJAHID Fudalah al-Kamil (radhiyallahu anhu) related that the Rasulullah (sallallahu alayhi wasallam) said: “A Mujahid is one who strives against his desires in order to obey Allah.” [Al-Bayhaqi, Shu’ab al-Iman] Commentary: Jihad against desire is referred to as the greater Jihad. Striving against one’s desires is referred to as the greater Jihad in many of the sayings of the spiritual masters. This is established from the Hadith above because the grammar in this expression “A Mujahid is one who” indicates that the speaker intends to restrict the reference to a certain kind of mujahid and, when there is nothing to indicate otherwise, the assumption is that the kind of Mujahid intended is the perfect Mujahid. This sort of expression is well known to scholars of Arabic. The hadith therefore means that a perfect Mujahid is a Mujahid who struggles with his or her desires. It should be obvious from the foregoing that the most perfect form of Jihad is Jihad against desires. Here, the words “perfect” and “greater” have the same meaning. WHAT CAUSES SIN? Sins are actually without pleasure. Sins are the effects of the demands of the nafs. The demands of the nafs are because the issues which are able to neutralize such demands are abstract and hidden from sight, e.g. Allah’s Remembrance, Jannat, Jahannum, remembrance of Allah’s bounties and remembrance of the Huqooq (Rights). Therefore consciously reflect on these issues. Such reflection will overwhelm the demands of the nafs and you will be saved from sin. Engrossment in the dunya is the root of every sin. A SIMPLE REMEDY TO EFFACE EVIL ATTRIBUTES A simple remedy for Akhlaaq-e-Razeelah (evil attributes) is reflection and tolerance. In other words think before acting – is the act permissible or not? Do not make haste. Be tolerant and procrastinate (in worldly acts). CARNAL ATTRIBUTES CAN BE MEANS TO GAIN GREATER PROXIMITY Carnal attributes per se are not evil. For example, lust by itself is not evil. In fact, a man of strong carnal lust derives greater noor from his struggle against his nafs than a man with a weak lust. When a man utilizes his volitional power more to combat his inordinate emotional desires, he gains greater proximity to Allah Ta’ala. REIGNING IN STRONG LUSTFUL DESIRES CAUSES GREATER SPIRITUAL ELEVATION Malakat-e-Razeelah (the lowly bestial qualities) by themselves are not evil, e.g. Shahwat (sexual lust). In fact, a man with strong shahwat will derive greater noor (spiritual light) from the opposition he offers his shahwat. The noor of a man with weaker shahwat will be less. Thus, the basis of Divine Proximity are Af’aal-e-Ikhtiyariyah (actions which are the effects of man’s free will). When ikhtiyar (free will) is employed to a greater degree (e.g. in striving against lowly desires), the Divine Proximity gained, will correspond to the greater effort. THE FATHER OF SHAITAAN The cunning nafs is in fact the father of shaitaan. It has surpassed shaitaan (in evil). It was the nafs which had deceived shaitaan. He fell into the trap of his nafs and became evil and accursed. ALWAYS BE SUSPISCOUS OF ONE’S NAFS Hadhrat Haaji Saahib (Haaji Imdaadullah—rahmatullah alayh) said: “Wisdom dictates that a man should always be suspicious of his own nafs. Never repose confidence in your nafs. Always be diligent (for the snares of the nafs).” According to the Aarifeen one should hold a good opinion of others, but always be suspicious of one’s own nafs. ASSUME ONESELF TO BE SINFUL RATHER THAN SEARCH FOR EXCUSES It is better that a man acknowledges a sin and regards himself sinful than justifying the sin by some interpretation. It is extremely evil to fail understanding that a sin is a sin. THE METHOD OF TRAINING THE NAFS It has been confirmed by the authentic kitaabs and by experience that as long as the nafs is not humiliated, it will not reform. It is quite obvious that no one will impose disgrace on himself. Disgrace is imposed via the medium of someone else. (In the process of suffering humiliation, the nafs becomes reformed.) CAUSE AND MEDIUM OF SIN Both the cause and the medium of a sin are sinful. It is precisely for this reason that it is forbidden to unnecessarily indulge in conversation after Isha Salaat. Since this indulgence will prevent one from waking up for Tahajjud and Fajr, it has been prohibited in the Hadith. ALWAYS BE ALERT OF THE NAFS Always be alert regarding the nafs. Whenever the nafs finds an opportunity, it will most certainly act (to involve one in evil). Even those who have attained moral reformation should not be careless in this regard. However, at least they will be able to apprehend and control the nafs by virtue of knowledge and experience. On the contrary the condition of our nafs is like that of a wild horse out of control. It is therefore necessary to be alert at all times. Carelessness will culminate in deception. How can one become careless regarding a snake? Shaitaan is not as dangerous as the nafs is. DARKNESS OF SIN The darkness which develops on the heart as a consequence of sin is a special type of spiritual zulmat (darkness). Its effect is the creation of a disinclination for obedience. In contrast, the effect of A’maal-e-Saalihah is Noor (spiritual light). This is not a visible physical light. There is a variety of such anwaar. A particular kind of noor which is the product of ibaadat creates magnitude (inshiraah) and enthusiasm in the heart. The darkness and raa’n (corrosion) of sin develops on the spiritual heart. THE AIM OF REDUCTION OF FOOD Taqleel-e-Ta-aam (reducing food) means to eat when one is very hungry, and to refrain from satiation (i.e. to eat to completely extinguish the hunger). When there still remains some desire for eating, halt at that point. The maqsood (objective) is not taqleel-e-ta-aam per se. The objective is to neutralize bestial lust, and the purpose of this neutralization is abstention from sin. Therefore, if abstention from sin for someone is possible without taqleel-e-ta-aam, then there is no need for reduction in food. THE CONTAGIOUS EFFECT OF SIN Once, after making a mistake in Salaat, Rasulullah (sallallahu alayhi wasallam) said: “What has happened to the people. They do not perform Wudhu correctly, which causes the Imaam to make mistakes. The effects of sins also affect those who do not sin. DO NOT DELIBERATELY PONDER OVER PAST SINS To excessively ponder and regret the past (beyond the limit) becomes an obstacle with regard to the future. Do not deliberately ponder over those sins from which one has made sincere Taubah. Also, do not concern yourself over it happening in the future. Grief over the past and concern of the future, both are barriers and obstacles. (These two factors develop despair). NO PLEASURE IN SIN FOR THE TRUE MUSLIM A Muslim who has fear for Allah Ta’ala does not derive pleasure in sin. He understands that Allah Ta’ala becomes displeased when sins are committed and that punishment awaits him in the Aakhirah. These thoughts cast a shadow of disturbance on the pleasure of sin. The Muslim therefore does not derive total pleasure from sin. DISEASED STATE EXPOSED BY PLEASURE IN SIN Our condition now is like a person who has been bitten by a snake. The bitter leaves of the Neem tree taste sweet for him. Similarly, sins which are a fatal poison appear pleasurable to us. There is the need to remedy this malady. Search for a physician who can treat this disease. As long as you are unable to find a physician, an effective remedy is to reflect. (Before doing anything, ponder and try to fathom whether it is lawful or unlawful in the Shariah). SHAITAANI AND NAFSAANI DECEPTION LEADING TO ADDICTION Sometimes there develops a strong urge to commit a sin. Despite striving to prevent the nafs, the urge becomes stronger. Then shaitaan and the nafs collude to hoodwink the Saalik. He gains the idea that if at this time he commits the sin just once, the desire of the nafs will be gratified and the urge will be totally extinguished. Sometimes on the basis of this nafsaani and shaitaani interpretation, he regards the commission of the sin at that juncture to be permissible on the basis of need. He then indulges in the sin. This is an exceptionally grave error. In fact, it is ilhaad as well. (Ilhaad: Kufr by interpretation). It is a grave error because by perpetration, that sin becomes embedded in the nafs. Thereafter it becomes almost impossible to eradicate it. It is ilhaad because sin is accepted as a means of obedience. When such an urge develops, never grant the nafs the slightest leeway. Muster up courage and restrain the nafs. Even if the urge is not extinguished, there is no harm in its lingering. The urge itself is not punishable. Perpetration of the act is sinful and punishable. By exercising restraint a few times, such urges will become easily suppressed. A SATANIC DECEPTION LEADING TO ADDICTION TO SIN The idea that after committing a sin the desire for the sin will weaken, is in reality a shaitaani deception. While commission of the sin will temporarily reduce the crave, its effect will be an increase in the craving to commit the sin. Then it will become beyond one’s ability to restrain it. (This is the effect of addiction). PERSISTENCE IN SIN LEADS TO ADDICTION It is logical that the more a part of the body or faculty is exercised, the stronger it becomes. On the basis of this same principle, the carnal lust will not be satisfied by casting a lustful glance. On the contrary the root of the evil will become stronger. One should not be deceived by the satisfaction derived from an evil glance. This satisfaction is temporary. Soon the urge will assert itself with greater force. It is like a drug addict deriving temporary satisfaction from drugs. The effect soon dissipates and the urge for more is stronger. ABSTENTION FROM SINS – SHORT-CUT TO ATTAINING DIVINE PROXIMITY Some people inspite of paucity of A’maal (righteous deeds) have attained the objective of a close relationship with Allah Ta’ala (i.e. Nisbat-e-Maqsoodah). Due to this, some people gain the impression that this Wusool (Attainment of the objective) is not in need of a’maal and mujaahadah. This is a misconception. While overtly it may appear that wusool was achieved without a’maal, in reality the goal was attained by means of a’maal. The only difference is that in this case (of paucity of zaahiri a’maal) the a’maal are of a Baatini (inner / spiritual) kind. Such a’maal are classified as Kaf-fun nafs anil ma-aasi (preventing the nafs from sin). It is obvious that the acts of repeatedly restraining the nafs from transgression are a’maal-e-saalihah. This person restrains his nafs at all times from every kind of sin — sins of the ears, of the eyes, heart and limbs. A saw is constantly moving on his nafs. This is an act of great mujaahadah. Thus, if wusool was attained despite paucity of A’maal-e-Zaahirah (outward of practical acts), it was on account of A’maal-e-Baatinah even if these appear to be little. Furthermore, if even a little is done systematically, there is much barkat in it. (Paucity— i.e. the little or less — of a’maal refers to nafl acts of ibaadat, not to Fardh, Waajib and Sunnatul Muakadah deeds — Translator). DIFFERENCE BETWEEN EFFECTS OF THE NAFS AND SHAITAAN Generally there is a difference between sins committed as a result of shaitaani influence and nafsaani influence. If the desire to commit the sin repeatedly recurs, it is the action of the nafs. If one refrains from further commission of a sin after having committed it, then desires to commit another sin, it indicates shataani influence. The aim of shaitaan is to induce commission of sin regardless of the type of transgression. In contrast the nafs derives pleasure from the sin, hence its repeated urging. The single remedy for all kinds of transgression is to abstain from all sinful desires. This is the actual way and remedy. While thikr aids one to combat sin, it alone is inadequate. Thikr engenders Qurb which leads to divine aid. Then there is the need for a shaikh to guide the mureed. The responsibility of the mureed is to keep his Shaikh informed of his conditions, and to obey the instructions of his Shaikh. THE EFFECT OF DEEDS VISIBLE ON THE FACE AS WELL There is Noor in the heart of the musalli (one who performs Salaat).The effect of this Noor becomes discernable on the face as well. On the contrary there is zulmat (darkness) in the heart of one who does not perform Salaat. This zulmat becomes manifest on the face as well. The zulmat on the face indicates that certainly there is a fire inside the heart and the darkness on the face is its smoke. Such a person has darkened his body and soul. The effect of this darkness of the heart/soul is that such a person has no detestation for bribery, lies or slander. He is unconcerned if he usurps someone’s property and if he refuses to pay his debts. He flagrantly stares with lust at young lads and women. He has no dislike for the adoption of the appearance of non-Muslims. SINS VEIL THE NUR OF IMAN ON THE FACE (Regarding the question on whether the effects of Nur ul Iman – light of Iman – are visible on the face of every believer, Hazrat Thanwi states:) A similitude of this is like a handsome person who blackens his beautiful face and thus conceals his beauty. Then as soon as he washes his face with soap, the beauty shines like the full moon. Similarly, the Nūr ul Imān of most of Muslims has been concealed due to increase in disobedience (of Allāh’s commandments), but inshā’allāh as soon as they repent and increase in their Istighfār, their hearts will shine with Nūr. THE FLAMES OF SINS WILL EVENTUALLY BE PERCEIVED The paralysis of ghaflat (indifference, obliviousness) has desensitized the body, hence the flames of sins are not being perceived. But one day this paralysis, desensitization and indifference will disappear. At that time the scorching flames of sins will be fully perceived. (That will be the time of Maut). A SIN IS SAGHEERAH (MINOR) ONLY IN RELATIVE TERMS 1. A sin is sagheerah (minor/small) in relation to another bigger sin which is termed kabeerah. Thus being minor is in comparison to another sin. But in reality, every act of disobedience to Allah and His Rasool (sallallahu alayhi wasallam) is kabeerah. To recklessly perpetrate sins which are said to be sagheerah is to invite self-destruction. 2. Some sins (which technically are described as Sagha-ir), (e.g. an evil gaze) with regard to their effects are more harmful than even Kaba-ir (major) sins. (This is due to constancy in the commission of such sins which are viewed as insignificant). Although there are differences in the severity of sins, it should not be said that one sin is lesser than another sin, e.g. it should not be said that the sin of consuming liquor is less than murder. Rather, it should be said that the sin of murder is worse than drinking alcohol. It should not be said that the filth of urine is less than faeces. On the contrary it should be said that the impurity of urine is great and that of faeces greater. Style of speech is important for the muslih (spiritual guide) and muballigh (preacher). There is a need for understanding. NO SUCH THING AS AN INSIGNIFICANT SIN Committing a sin on the understanding that it is Sagheerah, is a grave error. Whilst the person committing the sin thinks of it as ‘minor’, he fails to understand the Being against Whom he is sinning. If he would only ponder, he will understand that even the sin which he believes to be sagheerah (minor), is in reality akbarul kabaa-ir (the greatest of the great sins). ONE DEVOID OF IMAAN REGARDS SIN TO BE INSIGNIFCANT A Mu’min is scared of his own sins even if the sins are minor. On the contrary, one devoid of Imaan regards sins to be insignificant. He remains unconcerned. It is a sign of Imaan to view sin as being severe and evil. NO SIN IS EVER INSIGNIFICANT Do not consider sin to be insignificant, neither in belief nor in action. Sin is in conflict with Deen and intelligence. Virtue and vice should not be considered insignificant even if it is quantitatively little. Even if there appears to be some benefit in a sin it never becomes permissible. It will remain haraam.The barkat (blessing) of ibaadat is reduced by sins. NO GOOD DEED IS INSIGNIFICANT Do not consider any good deed to be insignificant. Whatever good you are able to do, do not regard it as being insignificant. (I.e. Do not forego it, thinking it is insignificant.) For example, do not believe that there is significance only in rising late in the night for Tahajjud and ibaadat. If rising for Tahajjud is difficult, then at the time of Isha’, perform Tahajjud Salaat. EVERY ACTION A MEANS OF SALVATION OR DESTRUCTION Once Imam Ahmad ibn Hanbal (May Allah have mercy on him) and another person were making wudu at a stream. The person was at the top section and Imam Ahmad at the bottom. The person thought to himself that Imam Ahmad is an accepted servant of Allah and my used water is flowing towards him, this is disrespectful. So he moved to a lower place than the Imam. After his death someone saw him in a dream and asked him if he received forgiveness or not? He replied that I had no good action by me. I was told that “You have been granted forgiveness due to the respect you had shown to Our accepted servant Ahmad ibn Hanbal! We have approved of that action.” Thus, it is mentioned in the hadith “O A’isha! Do not think low of any good action. Every good action has the quality of securing maghfira in it.” In the same way, every sin has the quality of bringing ‘adhab (punishment), whether a small or big sin. INCLINATION TO SIN CAN NEVER BE COMPLETELY EFFACED As long as man is alive, human attributes cannot be eliminated. Regardless of the degree of moral and spiritual excellence a man may achieve, the inclination and thought of sin sometimes do develop in him. METHOD OF DISCARDING SIN Some sins are such that by discarding them no harm and anxiety is caused, e.g. shaving the beard, covering the ankles, etc. These sins which cause no difficulty by discarding them should be stopped immediately. Other sins are such that by discarding them anxiety and uneasiness results. Regarding such sins I usually say that leave them gradually. Although there is no hope of leaving them immediately, the intention should be to eventually leave them. In fact, if the person applies too much pressure on himself to leave it, he will not leave it for his entire lifetime. I also explain another method of leaving sin. Before sleeping and after locking the doors of your house (at night), daily make du‘a unto Haqq Ta’ala and say: “Wallah! I am truly most wretched, unworthy and vile.” Use the most severe words for yourself and thereafter say: “O Allah! My courage is insufficient to leave these sins, so You assist me!” Adopt this method and in one or two weeks (in a short space of time) all sins will be discarded insha’ Allah, but no one is prepared to try this! It is like a student who doesn’t memorize his lesson and tells the teacher to memorize it himself! REMEDIES FOR LUSTFUL PLEASURES AND PRIDE For abstention from lustful pleasures, the Shariah has prescribed the mujaahadah of fasting, and for pride, the mujaahadah of Salaat BLAMEWORTHY AND PRAISEWORTHY CHARACTERISTICS WHAT IS TAKABBUR (PRIDE) The actual nature of takabbur (pride) is the feeling of superiority which arises in one on account of some attribute of excellence. This feeling engenders contempt for others. If this feeling arises involuntarily, one will not be blameworthy provided that one does not act in accordance with the dictates of this involuntary takabbur. In other words, one should not proclaim by word or deed one’s superiority nor show contempt for others. If this feeling of superiority is by deliberate design or even if not by deliberate design, but one acts according to the demands of takabbur, then one will be guilty of the crime of takabbur. The remedy for this malady is to praise and speak good of the person whom one is despising. Also meet him with honour, respect, and humility. TAKABBUR (PRIDE) IS AN EXTREMELY DANGEROUS BANDIT Kibr (pride) is an extremely dangerous bandit in the Path of Allah. In relation to other evils, this should first be remedied. Nisbat (a special relationship with Allah) is acquired by taking Allah’s Name. But if the relationship is not accepted by Allah Ta’ala, of what benefit will it be? (Kibr is the greatest obstacle for achieving this Nisbat). When a person achieves some concentration, he feels that he has become a saint. The standard for a valid Nisbat is obedience to the Sunnah in word, deed and character. Everything should conform with the Sunnat otherwise nothing has been achieved. EVEN THE MASHAAIK ARE ENTRAPPED BY KIBR, HASAD AND RIYA It is imperative to eliminate the maladies of kibr (pride), hasad (envy) and riya (ostentation). Even the Mashaaikh (spiritual guides) are entrapped in these diseases despite their claims of having annihilated their nafs. PRIDE WHILE COMMANDING RIGHTEOUSNESS A man here once admonished someone, exhorting him to do an act of righteousness. I doubted his motive and said to him: “Did you resort to Amr bil Ma’roof (commanding righteousness) to a certain man” When he replied in the affirmative, I said to him: “You are standing in the Musjid. You are taking the Name of Allah Ta’ala. If you are going to speak a lie, both your worldly life and the life of the Akhirah will be ruined. Now honestly answer. At the time when you were executing the duty of Arm Bil Ma’roof, did you consider yourself better than him?” He replied: “Undoubtedly, I did think so.” I said: “This is therefore, not guidance. On the contrary it is deviation. I fact, it is a deviation akin to shirk. Now what should be done to you?” He said: “Whatever you prescribe.” I said to him: “Tend to the shoes off all the musallis.” (This means to put in order the shoes off all the musallis who usually leave them in disarray at the entrance of the Musjid.) Also, fill the wudhu-jugs for all. (These services were imposed on him as a remedy for his pride.) Since this ailment (of pride) was in consequence on his Thikr and Shaghl (prescribed forms to spiritual exercises), I ordered him to desist therefrom. Instead of the prescribed formulae of Thikr I instructed him to continue with Thikr while walking, sitting and reclining. In this way he will in fact be engaging in even more Thikr. He had derived much benefit by the adoption of this method. He had also conceded this fact. His words were: ‘Even in ten years I would not have derived so much benefit.’ ADORNMENT – FOR PERSONAL PLEASURE OR PRIDE If fine garments are donned for one’s own pleasure, it is permissible. But it is not permissible to dress for tafaakhur (pride and pomp). The sign by means of which the two conditions (personal pleasure and pride) can be distinguished is the person’s attitude in privacy and public. If his attitude in dressing is the same in privacy and public, namely, he wears fine garments at all times, then it indicates refinement of disposition. Thus, there is nothing wrong when such a person dons fine apparel. In contrast, if in privacy a man dons inferior garments while in public he dresses gaudily with fine dress, then this attitude displays tafaakhur (pride), which is haraam. THE HADITH PRAISES ABSTENTION FROM ADORNMENT It is mentioned in the Hadith: “Simplicity is from Imaan.” Abstention from adornment (zeenat) is a branch of Imaan. The reason is quite obvious. The entire focus of the Mu’min is on the Aakhirah. His mind is therefore not on adornment. If items of adornment are acquired without hankering after them, then such adornment is not evil. However, since in most cases effort is required for the acquisition of adornment, the Hadith praises abstention from zeenat. ENGROSSMENT IN PERSONAL ADORNMENT LEADS TO DEPRIVATION As long as a man is engrossed in personal adornment and luxury, he will remain deprived of spiritual and moral excellences. Engrossment in physical adornment is evidence for engrossment with the nafs. PEOPLE OF KAMAAL HAVE NO NEED FOR OSTENTATION, DECORATION, ADORNMENT People of spiritual, moral and intellectual excellence and accomplishment have no need for ostentation, decoration and adornment of appearances. They have neither time nor inclination for such futility. Whenever I see a person indulging in the adornment of external appearance, I understand that he is bereft of lofty excellences, and that his mind is not even focussed on the acquisition of moral and spiritual excellences in the future. FEAR OF CRITICISM IS A SIGN OF PRIDE Nowadays a widely prevalent malady is the fear for criticism. No one should speak ill of me. This malady is called hubb-E-jaah (love for fame). It develops from takabbur (pride). Pride is a destructive disease. Do not be concerned with the criticism of people. Let them say whatever they desire. There is no harm in it. CORRECT INTENTION TO BE ADOPTED WHEN TAKING TO SECLUSION Nowadays safety is in seclusion and solitude. A Buzrug mentioned that the intention for adopting seclusion should not be protection against the evil of people. On the contrary, one should believe that one is like a snake and a scorpion. Thus, one adopts solitude to save others from one’s evil. This is the precaution which the former seniors had adopted as protection against ujub (vanity/self-esteem). EVEN THE GREATS PRESCRIBED FOR THEMSELVES TREATMENT FOR VANITY Once when Hadhrat Umar (radhiyallahu anhu) was seen filling water in the homes of Muslims, he was asked for the reason for doing this menial labour. He responded that the emissaries of the Roman emperor Heraculeus had praised his justice. Since he was pleased with their praise, he resorted to filling water in the homes of the Muslims to remedy his vanity. LOVE FOR FAME IS WORSE Hubb-e-Dunya (love of the world) has two branches—hubb-e-maal (love for wealth) and hubb-e-jah (love for fame). While both are evil, hubb-e-jah is worse. A man suffering from hubb-e-maal will submit to disgrace in the pursuit of wealth. But, one who hankers after fame, cannot save himself from takabbur (pride) at any time. ALLAH ELEVATES THOSE WHO ADOPT HUMILITY People say that humility produces disgrace. This is wrong. On the contrary humility brings about respect. It comes in the Hadith: “Whoever adopts humility for the sake of Allah, Allah elevates him.” PRIDE IN THE GUISE OF HUMILITY 1.Sometimes takabbur (pride) is in the form of tawaadhu’ (humility). The sign of this is that the display of tawaadhu’ is followed by pride. If this person is not honoured after his display of humility, he becomes annoyed. On the other hand, genuine tawaadhu’ is followed by khauf (fear). This person has no concern for being honoured for he regards himself undeserving of any respect and honour. 2. Sometimes takabbur (pride) assumes the form of tawaadhu (humility). Some people adopt an outer-façade of humility to gain the praise of people. Humility with this motive is takabbur. On account of such confusion, there is a great need for a guide (Murshid) in this Path (of Tasawwuf—moral reformation). When you locate a true guide, submit wholly to him. BOTH PRIDE AND FALSE HUMILITY ARE DETESTABLE I neither like pride nor have any affinity for such humility in which there is disgrace. I do not house (in this khanqāh) anyone who is haughty, nor does a displayer of false humility find any place here, nor such a person who adopts such humility in which another becomes acquainted of his being selfless. This is also one branch of pride. Everything should be balanced, and an easy way to attain that is that one neither adorns a style which instills pride, nor forces humility upon oneself. Be free in your disposition and do as per ones natural habit. This manner will be devoid of both pride and false humility otherwise whichever side one inclines toward will yield that quality. VANITY ON ACCOUNT OF IBAADAT A man should not become vain and proud on account of his ibaadat and taqwa which in reality are the bounties of Allah Ta’ala. With the attitude of gratitude for His favours, safety is ensured. Great men were ruined when pride overwhelmed them. Humility is essential in all excellences and accomplishments, not only in ibaadat, for all these are the favours of Allah Ta’ala. Wealth, health, fame, intelligence, knowledge, beauty, strength, power, expertise, etc. are all divine bestowals. These attributes can lead to pride and arrogance. None of these attributes of excellence is within the power of man. Pride is therefore irrational. It is imperative to inculcate in one the praiseworthy attributes of tawaadhu’ and abdiyat. ABILITY TO PRAY TAHAJJUD IS FROM ALLAH Allah Ta’ala wakes up His select servants who regularly andpunctually perform Tahajjud. He thus grants them the opportunity tocommune with Him. Therefore, instead of vanity, the servant shouldexpress gratitude for this favour. BE NOT VAIN OVER ONE’S GOOD DEEDS Ilm and Amal are noble only when they are acceptable to Allah Ta’ala. However, no one has certitude in this regard. In fact if we reflect on the state of our knowledge and deeds, it will not be farfetched to conclude that rejection by Allah Ta’ala is certain. There is therefore no cause to be vainglorious on account of one’s knowledge and deeds of virtue. The validity of Ilm and Amal is in relation to one’s state at the end of life. No one knows how his end will be. Consider knowledge and good deeds a ni’mat and express gratitude for it. REMEDY FOR PRIDE Whenever your attention focuses on your own excellence and the defects of another person, then it becomes incumbent to neutralize this state of pride by reflecting: “It is quite possible that there is concealed in him such and excellence and in me such a defect, by virtue of which he occupies a higher rank by Allah Ta’ala.” This attitude will suffice for the elimination of pride. INSTANT ERADICATION OF PRIDE A person came to me in Keranah (a village in India) to give bay‘a (pledge). He also brought a tray of sweetmeats but with someone else carrying it. I realized that this person had an effect of pride in him (otherwise he would have carried it himself, but considered it below his dignity). Incidentally, I had to visit a few places, so I told him that I have to go and see a certain person and don’t have the time to make him bay‘t here. I told him to join me and maybe I will make him bay‘t there. He now joins me carrying the tray in his own hands. After reaching, I told him the same i.e. there is no time here, let us go to the next place. I had him carrying this tray around from house to house for two hours. I also ensured that we pass through the market- place so that people could see him carrying this tray. After being vexed for quite a while, and realizing that this evil of pride has left him, I finally made him bay‘it and also explained to him the wisdom of my action. Thus, a malady (pride) which is sometimes not eradicated through years of effort and devotion, by the Grace of Allah, was eradicated in this manner within two hours! SUCCESS IN THE PATH DEPENDS ON BANISHING PRIDE AND VANITY Reflect, ponder and supplicate to Allah Ta’ala. Strive and struggle. Lament and shed tears by Allah. Cultivate humility. Banish pride and vanity from your mind. Thereafter there will be no undue delay in reaching Him. Without cultivating this state, there will be no success. A REMEDY FOR KIBR A remedy for kibr (pride) is to keep in mind the possibility of the superior rank of the other person by Allah. In all likelihood he enjoys a lofty rank by Allah Ta’ala. Also keep in mind your own defects and sins. Practical kibr (i.e. to display pride by action) is to treat others with contempt. The remedy for such action is to praise the Ahl-e- Haqq who have become the target of your pride. Speak highly of them and practically honour and respect them. If they (i.e. those who are the target of your pride) happen to be from the Ahl-e-Baatil (such as the people of bid’ah), then do not criticize them merely as an occupation. (Hasad motivated by pride constrains even Ulama to indulge in gheebat of even the Ahl-e-Haqq, and even the People of Haqq at times unnecessarily indulge in gheebat of the people of Baatil. The people of baatil should be criticized only when there is a need to safeguard the Deen and to warn people of the deviation of the miscreants. But the habit of making gheebat of the people of baatil in private sessions merely to pass the time is despicable and haraam.) PRAISE AND CRITICISM EQUAL TO ONE DEVOID OF PRIDE Praise and criticism are equal to a person who is devoid of pride. Neither does praise affect him nor criticism. DIFFERENCE BETWEEN BOASTING AND GRATITUDE To boast about a ni’ma is pride (kibr) and to consider it as a gift from Allah while considering oneself unfit for such a ni’ma is gratitude (shukr). TAWAADHU’ (HUMILITY) “Honouring contemporaries is evidence of one’s Tawaadhu’ (humility).When a contemporary is honoured, it is possible for onlookers to conclude that the honoured person is superior in rank. It is therefore difficult on the nafs to honour contemporaries.” DISPLAYING NEED, HUMILITY AND HELPLESSNESS It is among the etiquettes of dua that the bandah (servant of Allah) verbally proclaims his needs to Allah Ta’ala despite the fact that Allah Ta’ala is fully aware of his requirements. If the bandah refrains from verbal assertion, his humility and helplessness will not be displayed whereas these qualities are of greater importance in dua. IT BEHOVES SLAVE TO BE HUMBLE AND AWAIT FULFILMENT OF DUA The condition for fulfilment of Dua is to refrain from haste. (Do not expect immediate fulfilment). Continue supplicating. The relationship with Allah Ta’ala is lifelong. Even if it appears that the dua is not being fulfilled, you should continue your duty of supplication. Do not abandon your humility. There are good reasons for delay in fulfilment of the dua. There is greater fear of Allah’s Wrath for abandoning Dua after having supplicated for a few days. Prior to abandonment, the person believed that the dua may not be accepted due to his own deficiencies. But abandonment implies that he feels that Allah Ta’ala is unjust in not answering his dua. It is obvious that this implication is dangerous. It is tantamount to levelling an accusation against Allah Ta’ala, and this is in negation of uboodiyyat (being the slave of Allah). It is therefore incumbent to continue making dua. If He wills, He will grant the dua by actually fulfilling the desire or if He wishes, He shall not fulfil it in this way. You should nevertheless discharge your obligation of making dua. It behoves the slave to always be humble. PERFORMING ACTS OF HUMILITY AND SIMPLICITY The reality of disgrace is to ask others for one’s needs. Lifting loads, working with mud, wearing cheap clothes, etc. are not disgraceful. These are acts of humility and simplicity. EXAMINE YOURSELF, NOT OTHERS A person should do soul-searching and examine himself. He should impress on himself that he has more evils in him than others. It is the fadhl of Allah Ta’ala that he has concealed our faults and defects. He should tell himself: ‘My faults are more. Why should I feel insulted?’ If it reaches you that someone spoke ill about you, do not investigate the matter nor plan ways of vengeance or retaliation. NO KNOWLEDGE OF ONE’S OWN RANK BY ALLAH Despite man’s piety and saintliness, he has no knowledge of his rank by Allah Ta’ala. When there exists the possibility of one not having any rank of elevation by Allah Ta’ala, then on what basis can a (pious) man believe himself to be pious. When one is not aware of one’s rank by Allah Ta’ala, one does not know what the future holds. Someone asked me: ‘How is it to curse Yazid?’ I said to him: ‘Only a man who knows that he will not die in a state worse than Yazid, may curse him. Since no one knows how his ultimate end will be, he should concentrate on seeking the protection of Allah Ta’ala.’ THE STATEMENT, “I AM NOTHING” Hadhrat Maulana Gangohi rahmatullah alayh used to say after all his mujahadat, “I am nothing.” One time he took on oath saying “I am nothing.” Two groups of people in the gathering started to argue whether the oath was valid or not. One party said that the oath is valid and surely the sheikh is nothing as he says. One of Maulana Gangohi rahmatullah alayh’s follower was astounded at this. If the Sheikh is Kamil (having achieved distinction and perfection in his field) then the oath is incorrect and invalid. So I said to him that there are two types of Kamāl (perfection). One is attained (i.e the perfection which has already been acquired) and the other is expected (i.e the perfection which is hoped to be achieved). Maulana Gangohi rahmatullah alayh was kamil with regards to what he had already attained, while was nothing with regards to what he expected to achieve in future, and the oath was in the ambits of the later. For example one who has studied Sharah Jāmī (a course book) will say that he is nothing in relation to all the books above Sharah Jāmī. At the same time in relation to Mīzān (an introductory level book) he will be an ‛ālim. NIYYAT WHEN ADOPTING ISTIGHNAA The people of Ilm (Ulama and the Students of Deeni Knowledge) should cultivate the attribute of istighnaa (independence). Disgrace is in presenting one’s needs (to the wealthy). There is no disgrace in old and torn garments. When adopting istighnaa, the niyyat should be to maintain the honour and dignity of the Deen. By this niyyat, one will gain thawaab while at the same time refrain from going to the rich (for one’s needs). There is no disgrace in visiting the poor. GREAT DIFFERENCE BETWEEN ISTIGHNAA (INDEPENDENCE) AND KIBR There is a great difference between istighnaa (independence) and kibr (pride). Kibr is evil while istighnaa is praiseworthy. But an excess of istighnaa too is reprehensible. However, ghulu fil istighnaa (i.e. excessive independence) when dealing with arrogant and proud persons is honourable. And, the best attitude is khulu (i.e. to divert one’s attention from all). ISTIGHNAA OF OUR FORMER MASHAA-IKH 1. Our former Mashaaikh had passed their lives in dire straits of poverty and hardship. They had adopted their poverty to conform with the poverty of Rasulullah (sallallahu alayhi wasallam). It was a voluntary, self-imposed poverty. If they had desired, they could have accumulated abundant wealth. But they never even considered it. Whatever they would receive would be contributed in the Path of Allah Ta’ala. Hadhrat Maulana Qaasim Nanotwi (rahmatullah alayh) possessed only two sets of clothes. One set he donned while the other set was being washed. But the Mashaaikh of today live like nawaabs (rulers/kings). Even if they adopt Istighnaa’, it is not as the lofty degree of Istighnaa’ of our former Mashaaikh who had lived with Istighnaa’ despite their poverty and hardship. There is an incumbent need for Istighnaa’. (Istighnaa’ means independence – to be independent of others. The gaze should not be on the wealth of others nor should one expected any aid/gift from others.) 2. The ruler of Rampur, Nawaab Kalb Ali Khaan invited Maulana Qaasim Nanotwi (rahmatullah alayh) on the occasion when he (Maulana Nanotwi) visited Rampur. Hadhrat Nanotwi sent the reply: “I am a villager. I am not aware of the respects and etiquettes to be observed for royalty. My presence will therefore annoy you.” The Nawaab sent the following reply: “We ourselves shall honour you. You are not expected to honour us. Do come. I have a great desire to meet you.” Hadhrat Nanotwi sent the following response: “Subhaanallah! You have the desire, but I have to come! Make dua that I develop the desire to meet you. When this desire develops in me, I shall come to meet you.” 3. Once Jahangeer (the mughal king) came to meet Sheikh Saleem Chishti rehmatullahi alayh. (At that time) Sheikh had given his rags to one of his Mureed to look for lice. During this time Sheikh went into his quarters and closed the doors. After a while (when Jahangeer came) the mureed servant knocked on the door. Sheikh asked “What happened?” The mureed said “The King (Jahangeer) is here.” Sheikh said, “Laa Hawla Wa laa Quwaata, I thought some big lice came out, that you came running to show me.” REMEDY FOR RIYA Offering a simple remedy for riya (show), Hadhrat Haji Imadaadullah (rahmatullah alayh) said: “Practise abundantly the action which is affected by riya. Ignore the thoughts of riya which accompany the action. However, it is necessary to understand that riya is evil. Constancy in practising the deed will gradually eliminate the riya. The deed will develop into an aadat (habit), and ultimately it will become ibaadat (worship).” RIYA NOT CONFINED ONLY TO IBAADAT Riya (show) is not confined to the display of Ibadat. Riya is to display one’s Ibadat while being motivated by the desire to be known as a pious person. Ibadat in public does not necessarily reflect riya. If the thought of piety comes to mind unintentionally without one believing or entertaining the idea of one’s piety, then such thought is not riya. It is a waswasah of riya. [Waswasah is a stray thought which enters the mind at the behest of shaitan. Provided that such a whisper of shaitan is not fixed firmly in the mind by one’s volition and intention, no sin is occasioned. Translator]. As long as there is no intention to display one’s Ibadat, riya is not involved. REMEDY FOR EVIL GLANCES A remedy for the disease of casting lustful glances is to regularly study the life episodes of the Auliya and to sit in seclusion contemplating on the warnings and punishments for sins. Also, renew this contemplation whenever the thought of sin occurs. Insha’Allah, the evil demand of the nafs will then be eliminated. If the inclination to sin is slight, then confront it with resolute effort. Without effort and struggle nothing will succeed. (When the nafsaani desire for committing a sin is inordinate and strong, contemplation on the punishment of Allah Ta’ala, Maut, punishment of the grave, one’s ingratitude to Allah, and on other similar issues becomes necessary to assist in neutralizing the craving of the nafs. However, when a slight desire for sinning develops, the solution is to apply pressure on oneself to abstain from the act. By such effort the inordinate desire of the nafs is neutralized.) DEVELOP GREATNESS OF ALLAH IN HEART TO CURE EVIL HABITS A man wrote informing Hadhrat Hakimul Ummat that he (the writer of the letter) was involved in the disease of casting evil glances. Hakimul Ummat replied: “What, is this not controllable?” Casting an evil glance is a volitional act (i.e. done by one’s one free will. It is not forced onto one). Hence, it is within one’s power and ability to control and abstain therefrom even though it may be difficult. However, people just refuse to undergo any difficulty. But the punishment of Jahannam is severe and most difficult. I asked a man who was involved in the disease of the evil glances: “If the husband of the woman is watching you will you stare at her?” He said: “No”. I said to him: “The greatness of Allah in your heart does not even equal the greatness which your heart has for the husband. Allah Ta’ala is omnipresent. He watches our conditions at all times. At all times He is aware of our evil conditions; however, we are not deterred. We are not conscious of being watched by Allah Ta’ala every moment. If this consciousness is developed, there will not be the audacity to sin in this way.” REFRAINING FROM CASTING EVIL GAZES IS WITHIN EVERY PERSON’S CAPACITY A man argued that restraining the eyes from lustful glances is beyond a man’s control. This is baseless. The fact is that man is reluctant to apply pressure on his nafs. Instead of striving against the nafs, he joins forces to gratify his desires. This argument implies that the Shariat has imposed on us something which is beyond our capacity. FALLING FOR CARNAL LOVE IS A SIGN OF WRETCHEDNESS Falling in love with appearance is a punishment especially the inclination towards young lads. This is indeed an extremely severe disease. When Allah Ta’ala desires to make someone accursed. He involves that person with young lads. Thus this type of ‘love’ is the sign of wretchedness (mardoodiyyat). A tenet of Tasawwuf is total abstention from mingling with lads and to refrain from speaking tenderly with women (ghair mahram females). Allah’s statement (in the Qur’aan): ‘Do not speak tenderly…’, confirms this rule. Artificial love (love for women) is a great calamity. In contrast, true love (i.e. love for Allah Ta’ala) is a wonderful experience in which there is Noor, peace and tranquillity. There is no distress. COMPENSATION FOR SIN FOR CASTING LUSTFUL GLANCES Instructing a mureed, Hadhrat Thaanvi said: “Lower your gaze. To compensate for this sin (of casting lustful glances), perform fifty raka’ts Nafl Salaat daily.” CURE FOR EVIL GAZES Someone asked the cure for evil gaze. Hadrat replied: Nothing will be effective besides courage and perseverance. Two things will assist: [a] the thought of punishment and excessive dhikr. PERFECT MORAL EXCELLENCE ACHIEVED BY RESTRAINING ONESELF The perfect stage of moral excellence is to restrain the nafs from transgression at the time of its inordinate promptings. Restraint when having the ability and the inclination is the perfect stage. If a blind man does not cast an evil gaze, it is not an excellence for him. The excellent stage is to restrain the nafs when attracted by beauty. Inspite of inclination, the eyes are restrained and a glance of lust is not cast. CURE FOR SPEAKING LIES A very efficacious remedy for a habitual liar to cure him of speaking lies is for him to immediately confess his lie to the person whom he addresses. (If he is sincere and desires to be cured of his evil habit, he should adopt this treatment). USING DECEPTIVE WORDS TO PERPETRATE LIES I become very disturbed when people use the word, ‘perhaps’ when they narrate reports. This term is an instrument of speaking lies. Alas! People do not abstain from the calamities of the tongue. People endeavour to make others believe what they themselves are uncertain of. They desire evil for themselves and for others as well (with their narration of lies). REMEDYING AVERSION When one hears that someone had gossiped about one, it is natural to become offended and be grieved. This natural feeling of emotion is not evil. But to act according to its demands is evil. Continue greeting and speaking to the person even if it is difficult. After a few days, the effect of aversion will be eliminated. FORGIVENESS FOR GHEEBAT A man who appeared to be a Molvi, asked: “Is it possible to gain pardon for gheebat from a person whose gheebat was made?” Hadhrat said: “Yes, gheebat is pardoned.” The man asked: “Should the gheebat be clearly explained or mentioned in ambiguous terms?” For example, merely saying: I have committed gheebat of you. Hadhrat said: “Ambiguous terms are sufficient. Repetition will cause pain.” The man said: “I ask you to forgive me. I had made gheebat of you in a gathering.” Hadhrat said: “I daily supplicate to Allah: O Allah do not punish anyone because of me (i.e. because of any harm they cause me). I have forgiven all violations of my huqooq (rights).” The man said: “Tell me explicitly that you have forgiven me.” Hadhrat said: “I have forgiven you, not only the past, but for the future as well. I have forgiven all Muslims for any violations of my huqooq.” The man said: “Now make dua for me.” Hadhrat said: “May Allah Ta’ala grant you His Love and firmness (istiqaamat) on the Deen.” THE LINEAGE OF GHEEBAT Gheebat is the father as well as the son of animosity. Sometimes the consequence of animosity is , and sometimes the result of is animosity. This is indeed an abominable lineage. It has been seen that when a person is bent on harming another, he becomes totally oblivious of the Deen. He neither abstains from harming the other person nor from lies and deception. His objective is only to cause harm to his enemy regardless of the destruction he causes to himself. REMEDY FOR GHEEBAT Whenever you have made gheebat about a person, praise that person in public. He will surely have some virtue which could be praised. This is a cure for gheebat. LAWFUL GHEEBAT If someone consults you regarding a marriage proposal, and if you are aware of any corruption, then informing the person thereof will not be haraam gheebat. Similarly, if it is not your intention to speak ill of anyone, but for the safety of someone there is a need to apprize him of the evil of the other person, then it will be permissible. In fact, in some cases it will be Waajib. IMPOSING PENALTIES AS REMEDY AND SERVING PARENTS TO CREATE LOVE A man came and said: “I am a habitual gambler. What is its remedy? Hadhrat Thanvi replied: “Courage is its remedy. Secondly, resolve firmly that whenever you indulge in gambling you will impose on yourself the performance of 100 raka’ts Naft Salat and abstain from two meals. Other than this, the original and actual remedy is nothing other than courage and striving against the dictates of the nafs.” The same man said “My heart is devoid of love for my parents.” Hadhrat Thanvi (rahmatullah alayhi) replied: “Serve them in abundance. Service to parents will create love for them.” HABIT OF USING FOUL LANGUAGE CURED BY ZIKR Someone mentioned to Hadhrat, a Molvi who was accustomed to vulgar language. He was very abusive. After coming into contact with Hadhrat Maulana Gangohi (rahmatullah alayh) he underwent a great change. Hadhrat commented: “It appears that he had commenced thikr. Khushu’ cannot be acquired without thikr”. A REMEDY FOR ENVY If you become envious of a ni’mat which someone possesses, then reflect: ‘Despite me not deserving it, Allah Ta’ala has bestowed to me many such favours which that person does not have. Why then should I become envious over one ni’mat which has been bestowed to him?’ By reflecting in this manner, the envy will disappear. REMEDY FOR HIRS (DESIRE FOR GOOD THINGS OF THE WORLD) Allah Ta’ala did not command the total elimination of hirs (desire for the good things of the world). On the contrary, He has instructed that we should employ this desire/greed to acquire the bounties of the Hereafter. This is the remedy for hirs. (Desire should be restrained and operated within the bounds of the Shariah). REMEDY FOR A SUSPICIOUS PERSON An effective remedy for a suspicious person is to consume halaal food. Halaal food creates noor in the heart. This noor enables a person to distinguish between truth and falsehood. REMEDY FOR HASAD (ENVY) Dua in abundance for the envied person will, Insha-Allah, eliminate the jealousy. THOSE WHO HAVE NO CONCERN INDULGE IN FUTILITY Those who are oblivious (ghaafil) of essential matters, indulge in futility and nonsensical things. They are unconcerned with important issues. A man who has the concern of the Deen and Aakhirat will never have the leisure for indulgence in futility. Consider the state of a man whose son has just died. He is concerned about the burial requirements and needs of his deceased son. Now if at this time someone asks him to solve a mathematical problem, what will he respond? This in fact, is the perpetual state of the Ahlullaah (People of Allah). Someone asked Hadhrat Raabi’ah Basriyyah: “Have you ever cursed shaitaan?” She said: “When I have no time to spare in my engrossment in the remembrance of my Beloved, how can I have time for cursing shaitaan?” FUTILE TALK LEADS TO SIN Futile and nonsensical talk involves one in considerable sin. The Auliya went to great lengths to abstain from such conversation. Two persons came to Hadhrat Nizamuddin Auliya (rahmatullah alayh) with the intention of becoming his mureeds. While they were sitting by the Musjid’s hauz (pond for making wudhu), they engaged in conversation. One said: “The hauz in our place is much bigger than this hauz.” Hadhrat Shaikh overheard this comment. When they met Hadhrat Shaikh and requested to become bay’t, he asked: “How much bigger than this hauz is the hauz at your place?” When they said they did not know, Hadhrat Shaikh instructed: “Go, measure it and come.” Both journeyed back to their homeland. When they measured the hauz they discovered that it was one baalisht (cubit or about 15cm) bigger. They returned and informed Hadhrat Shaikh who said: “You claimed that it was much bigger, but one cubit cannot be described as ‘much bigger.’ It is clear that in matters of truth and falsehood you are careless. How will you progress in this path (of spiritual and moral reformation)?” The Mashaaikh would first attend to moral reformation before prescribing Wazaa-if (forms of thikr) and Nawaafil (Nafl Salaat). Only after moral reformation would they commence ta’leem in the higher spheres of Sulook. The emphasis was first on correcting the external actions and eliminating the evil attributes. However, nowadays many Mashaaikh pay no heed to this requirement. In consequence, while the mureeds become adept in auraad and wazaa-if, the evil and bestial attributes remain in them. Thus, they neither care to distinguish between halaal and haraam nor are they concerned with truth and falsehood. DISEASE OF FUTILITY HAS REACHED EPIDEMIC PROPORTIONS Nowadays people squander their time in futile talk and nonsensical activities. Even when meeting buzrugs they do not refrain from this futility. They destroy even the time of the buzrug. Much of the futility consists of discussing others and complaining about them. Its remedy is to be concerned with oneself. Complaining about others while forgetting oneself is like being unconcerned about the snakes and scorpions on your body, and making an issue of the flies on someone else’s body. This disease has today reached epidemic proportions. Everyone is involved in it. From every walk of life, even the Sufis and Ulama are caught in this disease. Why don’t they appreciate the value of time? Every second which passes without Thikrullah is a great misfortune. FUTILITY LEADS TO SIN *I take an oath and say that if a man reflects, he will understand that indulgence in futility and nonsensical things most certainly leads to the commission of sin. There is not a single futile act whose boundary does not adjoin sin. Futility while initially permissible culminates in sin. *Shun futility and reduce unnecessary association. Anything in which there is neither Deeni nor worldly benefit is futile. Abandonment of futility does not bring about any harm in the Deen nor in the dunya. *Man’s every action, be it mundane or spiritual, is of three kinds: beneficial, harmful, and neither beneficial nor harmful (i.e. futile). However, on closer examination it will be understood that the third category, viz. futile acts, is also part of the second category, namely, harmful. The time and effort expended in a futile act would be considerably beneficial if spent constructively. Deprivation of this benefit is in fact harm and a loss. It is like a trader investing his capital in an unprofitable business. He will regard lack of profit as a loss and deprivation. TAWAKKUL (TRUST IN ALLAH) The reality of Tawakkul is to focus the gaze on Allah Ta’ala irrespective of the availability or unavailability of the usual means of accomplishment. Allah has the power to effect accomplishment without the need of means and ways. The gaze should be on Musabbibul Asbaab (The Causer of all causes / means). The adoption or abandonment of the normal means is another issue. A person of determination is permitted to abandon such means which are described Asbaab-e-Zanniyyah. However, it is not permissible to abandon those means called Asbaab-e-Yaqeeniyyah. For a person of weak faith, it is not permissible to abandon any of the means. (There are two kinds of ways and means to accomplish the aims and purposes of man on earth. These are called Asbaab-e-Zanniyyah and Asbaabe- Yaqeeniyyah. Asbaab-e-Zanniyyah are such ways and means in which there is no absolute certitude for accomplishing the purpose, e.g. trading, working, medicine. Asbaab-e-Yaqeeniyyah are such means without which attainment of the purpose is impossible, e.g. eating, learning, to travel for the purpose of Hajj.) SOUL OF TAWAKKUL The reality of Tawakkul (trust in Allah) is to focus the gaze in only Allah Ta’ala whether one possesses the means of acquisition or not. Allah Ta’ala is Qaadir (All-Powerful). It is within His power to grant the matloob (the object) even without employment of the means of acquisition (asbaab). The attention should also be on Musabbibul Asbaab (The Cause of all causes and effects). This is the soul of Tawakkul. TYPES OF TAWAKKUL There are two types of Tawakkul: Conceptual and Practical. Conceptual Tawakkul is the rational understanding that every aspect of creation is in the control of Allah Ta’ala Who is the True Cause and Controller, and that our reliance and dependence are on Him Alone. This category of Tawakkul is the minimum degree of Trust in Allah. This degree is Fardh (compulsory) and it constitutes an integral part of Imaan. The second type of Tawakkul, namely Practical Trust in Allah, is total reliance on Allah Ta’ala, not on the means of enactment nor on one’s effort. (While employing the lawful ways and means of acquisition in a lawful manner, the gaze is not focussed on these ways, means and one’s effort. The end result of employing the agencies and means is the decree of Allah Ta’ala.) ESSENCE OF TAWAKKUL The essence of Tawakkul is to remove the focus from the one who is not the true dispenser. This diversion of focus (from others besides Allah) is doctrinally Fardh. (In other words, it is the minimum degree of Tawakkul, observance of which is compulsory in belief. It is imperative to believe that it is only Allah Ta’ala Who is the Provider and Dispenser of all affairs). Practical Tawakkul which is abandonment of the normal means and agencies of acquisition, is Mustahab provided one has the ability to bear the consequences of difficulty stemming in the wake of abandoning the means and agencies. However, if the means and agencies of acquisition of needs are absolutely imperative, then abandonment of such means is sinful, except for such Auliya who are among the Ahl-e-Haal. For them it is permissible to abandon even the absolutely necessary means and agencies. The abandonment of means explained above is related to material or worldly means and agencies. It does not apply to Deeni means and agencies. ABSTENTION FROM MEDICAL TREATMENT MAY NOT BE CRITICIZED It is mentioned in the Hadith: “Verily, Allah has sent down both disease and medicine. He has created a medicine for every sickness. Therefore adopt medicine, and do not remedy with haraam.” This is the Masnoon way. Nevertheless, abstention from medicine is also permissible if one has the necessary Tawakkul (Trust in Allah). Abstention from medical treatment may not be criticized. TAFWEEDH – HIGHEST STAGE OF TAWAKKUL If the plan (tadbeer) is unsuccessful or if it is an issue unrelated to planning, e.g. calamities beyond one’s control, then never complain. Be satisfied with the final outcome. This is called Tafweedh which is the highest stage of Tawakkul. Its effect is Ridha’ (total contentment and pleasure with Allah’s decree). HOPE AND FEAR – WHICH IS BETTER? Someone asked: “What is better – Rajaa or Khauf? (Rajah means hope in Allah’s Rahmat. Khauf means fear for Allah’s displeasure and punishment), Hadhrat said: “Both are praiseworthy on their occasions, like butter and honey. On its occasion butter is better, and honey on its occasion.” (Every attitude should be applied correctly. A particular attitude or condition is not best or praiseworthy at all times). HOPE CAN BE DECEPTION Valid hope (in the mercy of Allah) is such hope which is accompanied by amal (virtuous deeds). Minus deeds, the hope is deception (of the nafs or shaitaan). TOO MUCH FEAR OF ALLAH CAN BE HARMFUL Khashyatullah (fear of Allah) is the fountainhead of all virtue and goodness. It has great significance. However even this noble attribute renders a man useless if it exceeds the limit, hence Rasulullah (sallallahu alayhi wasallam) made dua as follows: “O Allah! Grant me that much of Your fear which will act as a barrier between me and disobedience to You.” This implies that excessive fear will overwhelm a man. Since it will be unbearable to him, it will incapacitate him, rendering him useless. (In other words, he will abandon his good acts and become careless.) On the other hand, the yearning to meet Allah Ta’ala is also a bounty. But even here, Rasulullah’s (sallallahu alayhi wassallam) dua teaches moderation: “(O Allah! grant me) such yearning for Your meeting which is devoid of severe illness and such trial which deviates (from the Straight Path).” It is obvious that the only way by which Allah’s meeting can materialize is by Maut. Therefore, yearning for maut for the sake of meeting Allah Ta’ala is a wonderful ni’mat. However, sometimes a person is driven by circumstances to wish for death. This is a misfortune and reprehensible. It is for this reason that the yearning to meet Allah should also been conditioned with moderation. WISHING FOR DEATH IS FINE IF NOT DUE TO HARDSHIP Haafiz Dhaamin (rahmatullah alayh) mentioning his overwhelming desire for death, added that since this condition was in conflict with the Sunnah, he feared it being evil. Haaji Imdaadullah (rahmatullah alayh) who was his Shaikh, said: “I inform you of the good tiding that Allah Ta’ala has bestowed to you the stage of Wilaayat (Sainthood / His Proximity). The evil of wishing for maut refers to difficulty (pain, grief, worry). It is reprehensible to wish for maut on account of hardship.” Hadhrat added: “The wish for maut which is motivated by eagerness to meet Allah Ta’ala is a sign of Wilaayat. This is borne out by the aayat: “If you think that you are the friends of Allah to the exclusion of other people, then wish for maut…..” ENCOUNTERING CALAMITIES SHUKR AND SABR Giving naseehat to a bed-ridden person in severe pain, who could perform Salaat only lying in bed, Hadhrat said: “This is sufficient (i.e. laying in bed and performing Salaat by signs of the head). Continue reciting ‘Allahu, Allahu’ with the tongue. If this too is difficult, then engage in thikr with the heart. Allah Ta’ala is the One who cures. Do not panic. Sins are being expiated. These conditions will come to an end. Presently difficulty is being experienced, but its value will be appreciated when the reward will be given (for Sabr and acceptance of Allah’s decree). Not a single state of the Mu’min is evil. In prosperity the Mu’min makes shukr (i.e. is grateful). The thawaab of shukr is acquired. In difficulty and pain the thawaab of sabr is achieved. Do not become despondent.” CONVERTING CALAMITY INTO BLESSING That which produces worry and disturbs the peace of mind is a calamity. If a sick person becomes agitated and distressed, the sickness is a calamity for him. On the contrary, if the indisposed person is patient and grateful to Allah Ta’ala, then the sickness is not a calamity. It serves the purpose for the elevation of his ranks by Allah Ta’ala. PATIENCE IN CALAMITY IS THE WAY OF THE MU’MIN When overtaken by calamity, adopt Sabr (patience). This is befitting the Mu’min. Rasulullah (sallallahu alayhi wasallam) said that the state of the Mu’min is wonderful. In prosperity he praises Allah and expresses shukr (gratitude), and in adversity he also praises Allah and exercises sabr. Both conditions — Sabr and Shukr — are commendable and beneficial. During calamity do not despair of the mercy of Allah. Be hopeful of the grace and mercy of Allah Ta’ala. He who has no Imaan on Taqdeer loses hope. The way of the people of Imaan is to be contented with the Divine Decree. WHAT TO DO DURING CALAMITY Continue making dua for the elimination of the calamity and engage in ways of combating the calamity. But do not believe in the plans. The command to make dua is because there is no barkat in the plan without dua. Continue repenting (making Istighfaar) Seek forgiveness for sins. If a calamity descends on a brother Muslim, consider it to have fallen on you. Institute such measures for his aid as you would have instituted if the calamity had befallen you. REMEDY FOR OVERWHELMING GRIEF The remedy for overwhelming grief is to refrain from thinking about the cause of the grief. Do not think about it nor speak about it. Although the grief will remain, it will be in moderation and not prove harmful. On the contrary, moderate grief is beneficial. There is wisdom and benefit in grief as well. Exceeding the limits in grief is sinful. It is therefore incumbent to treat it. Focus the mind on the good things of the Aakhirah and do not contemplate on the good things of the world. TARBIYAT BY ALLAH CARRIED OUT THROUGH AFFLICTIONS When Allah Ta’ala desires to do good to a person, but he (this person) is deficient in his struggle against the nafs, then Allah Ta’ala creates such circumstances which cure the maladies of his nafs. For example, Allah Ta’ala afflicts him with sickness or imposes the domination of an enemy who harms and disgraces him. Initially this person suffers much in consequence. But then he confronts his difficulties with sabr and ridha. In this manner he develops considerable spiritual power. Then in consonance with: “Verily, with difficulty is ease”, Allah Ta’ala grants him honour and acceptance by the masses. When this occurs, he is devoid of pride. His independence increases with the increase of his ranks by Allah. Along with the attainment of ranks of elevation, the desire for fame is annihilated. IMPOSED MUJAAHADAH – A MEANS OF ELEVATION (Mujaahadah is the struggle against the bestial dictates of the nafs). There are two kinds of Mujaahadah: Volitional and non-volitional. When Allah Ta’ala wishes that His mercy settles on a person, He involves him in the non-volitional type of Mujaahadah by imposing a calamity on him. The person adopts Sabr, and his ranks are elevated. In the other Mujaahadah, one volitionally struggles against the nafs by reducing or abandoning pleasures. ELEVATION VIA SABR AND RIDHA’ When Allah Ta’ala wishes goodness and elevated ranks for a servant, but finds him deficient in his resolve to strive for its attainment, then He afflicts this bandah (slave) with such calamities which eradicate his evil attributes. For example he is afflicted with sickness, or an enemy is imposed on him, who persecutes and humiliates him. Initially this bandah experiences severe suffering in consequence of these calamities. However, he gradually acquires the capacity of forbearance. As a result of his firmness and patience in calamity, his spiritual ranks are exalted and he even gains public acclaim. But such acclaim has no attraction for him. He has become totally independent of it. THE BOUNTY OF GRIEF The stages of Sulook are traversed swifter by means of grief/sorrow than by means of mujaahadah (striving against the emotional desires). It is worthy to remember this fact. THE AHLULLAH ARE STILL AT PEACE DURING CALAMITIES Difficulties come in the life of Ahlullah (the pious People/Friends of Allah swt/those people who have a very close connection to Allah swt) and also the worldly people, but there is a world of difference in how these two types of people deal with their difficulties…When Ahlullah get sick they don’t think ‘O my, what will happen if this illness gets worse?’ If Ahlullah are involved in some legal case they don’t think ‘O my, what will happen if I lose this case?’ Ahlullah dont think, ‘O my, if I don’t get anything to eat tomorrow what will happen?’ Such thoughts don’t occur to Ahlullah but rather in all conditions and situations their heart is at peace. They have something hidden in their heart because of which they have contentment and solace even if by worldly standards they don’t even own a needle. And as far as worldly people, their internal condition is the complete opposite of this. ISTIGHFAAR OR DUROOD SHARIF? Istighfaar (seeking forgiveness from Allah Ta’ala) achieves purity of the heart. I shall now show you something which will create glitter in the heart. Garments are first washed and then cleansed. Only thereafter is perfume applied. This has been said by Hadhrat Zunnoon Misri (rahmatullah alayh). Someone asked him: “Is Istighfaar better or Durood Shareef?” He replied: “For unclean garments soap is better and for clean garments perfume is better.” (In this analogy, Istighfaar is likened to soap and Durood Shareef to perfume. First Istighfaar should be made, then Durood Shareef be recited). TAUBAH AND ISTIGHFAAR SHOULD NOT BE MERELY VERBAL Mere verbal utterance of Astaghfirullaah is not Taubah and Istighfaar. The soul of Taubah is regret and to supplicate to Allah Ta’ala. Sins have different ways of Taubah (repentance). The Taubah of Huqooqul Ibaad consists firstly of fulfilling the usurped rights or making appropriate amends, and then also seeking forgiveness from Allah Ta’ala. If Salaat and Saum (fasting) had been omitted, qadha is firstly necessary. If a deed is a sin e.g. eating haraam, drinking wine, fornicating, indulgence in riba,, etc., then regret and supplicating for forgiveness, and pledging never to commit the sin again is the way of repentance. After repentance, be constant with obedience. After sincere and correct Taubah, the Mercy (Rahmat) of Allah will cascade on the heart. The heart will gain in spiritual strength. Thereafter even a calamity will appear to be comfort. SATANIC WHISPERS WHAT IS WASWASAH? A Molvi Saheb asked: “Hadhrat what actually is waswasah?” Hadhrat Thanvi (rahmatullah alayhi) replied: “A detestable thought coming involuntarily into the mind is what I consider to be a waswasah. However, since it enters the mind without one’s choice, it is not harmful.” AIM OF WASWASAH The aim of shaitaan with his waswasah is to cause grief to the musalli. If the musalli is not grieved by shaitaani wasaawis (i.e. stray thoughts), shaitaan will refrain from casting such thoughts in the musalli’s mind. Indifference to the stray thoughts will cure this problem. ABUNDANCE OF WASAAWIS (SATANIC WHISPERS) People usually complain of the onslaught of abundant wasaawis (shaitaani thoughts) and lack of concentration while engaged in Thikr and Salaat. The remedy for this is to continue with the Thikr regardless of the abundance of wasaawis. In the beginning the thikr is only Thikr-e-Lisaani (verbal thikr). Later this thikr will become ingrained, and the mind will automatically divert from the Name of Allah to the Zaat (Being) of Allah Azza Wa Jal. DIFFERENCE BETWEEN SHAKK (DOUBT) AND WASWASAH A person said he had certain misgivings and doubts in certain aqa’id (beliefs). Hadrat replied that if it is so, then it is absolutely necessary the doubts be cleared as soon as possible, otherwise no ‘amal (deed) would be beneficial. All your deeds will be wasted. First it has to be ascertained as to whether you truly have doubts or just thoughts. Doubt is one thing and stray thoughts another, and both have separate laws. To doubt the necessary beliefs results in damage and harm to iman (faith). On the other hand, thoughts are not even a sin, for there will be no questioning regarding it. Thereafter Hadrat inquired from him as to whether he is troubled by those thoughts and do they cause him anxiety or not. Also whether he had considered preventative measures or not. He replied that they cause him great anxiety and uneasiness. Hadrat said: Then these are just stray thoughts and not doubts. The differentiating factors are that thoughts have anxiety attached to them, the heart is troubled, and the person abhors such thoughts and considers preventative measures. But when one experiences doubts, all these factors are absent. The heart is completely at ease. Thus you will not see a kafir (non-Muslim) in such anxiety. You only have suspicions. Do not become troubled by them, for Shari’a has granted us immunity regarding them. When there will be no questioning regarding them, then to be troubled by them is a complete waste of time. It is acknowledged that they are troublesome but they will not be if you ignore them. For example, if one is feeling sleepy, let it come and don’t fight it. Do not make an intention of ignoring the thoughts. The intention of ignoring them (or fighting them) is actually getting involved in them. The more you try to fight them the more they will attack you. Do not become perturbed even if you are not free from them your entire life because they are not harmful to you in any way. WASAAWIS IGNORED WILL BE RECORDED AS GOOD DEEDS (Wasaawis are stray thoughts whispered into the heart by shaitaan.) Do not become perturbed by wasaawis. In fact, these stray thoughts will be entered into your Book of Deeds as virtues. (Stray thoughts which flash into the mind without one’s contemplation do not harm one. Never become frustrated at the abundance of wasaawis which enter into the mind usually during Salaat. The remedy is to ignore the thoughts, not to brood over them.) MAKE ZIKR DOMINANT AND WASAAWIS WILL DISAPPEAR Thikr is life and ghaflat is death. When Allah’s remembrance (thikr) becomes dominant, then wasaawis (shaitaani and stray thoughts) will vanish. Therefore engage in Thikr at all times. DIFFERENT CATEGORIES OF THOUGHTS The thoughts which enter into the heart are of four types. (1) From Allah Ta’ala. This is called Khaatir-e-Haqq. (2) From an Angel. This is called Ilhaam. (3) From the Nafs. This is called Hawaajis. (4) From Shaitaan. This is called Waswaas. The way of differentiating these thoughts is as follows: If a good thought is so compelling that one is unable to act in conflict, then it is Khaatir-e-Haqq. If it is possible to act in conflict of the good thought, then it is Ilhaam. If an evil thought inclines one to lust, pride, anger, etc., it is Hawaajis. If the evil thought prompts one to commit a sin, it is Waswaas. LOVE FOR AKHIRAH AND DETACHMENT FROM DUNYA METHOD OF INCULCATING CONCERN AND YEARNING FOR AKHIRAH The method for inculcating concern and yearning for the Aakhirah is Muraaqabah (meditation). Meditate on the perishable nature of the world, on your death, on the perpetuity of the Aakhirah, on reward and punishment, and on the blessings and bounties of Allah Ta’ala. Also sit in the company of the pious. PEACE & TRANQUILITY PROPORTIONAL TO DETACHMENT FROM DUNYA 1. Engrossment in the dunya – in worldly pursuits – ruin even one’s physical health and beauty. The spiritual destruction is even greater. However, due to desensitization people are imperceptive. At the time of Maut this spiritual paralysis will be cured and the ruin and destruction will become vivid. The less the relationship with the dunya, the more peace and tranquillity will one experience. The people of the dunya are deprived of this treasure. Even if they experience it partially, it is contaminated and imperfect. 2. The less a person acquires of the dunya (material things) the more peace he achieves. THIS WORLD IN COMPARISON TO THE AKHIRAH This world in comparison to the Aakhirah is like the mother’s womb in comparison to the world outside the womb. The baby lives comfortably inside the mother’s womb. It is in fact, its whole world. Assuming the baby is informed that it is living in an extremely restricted abode beyond which exists a vast, limitless world, the baby will not believe it, and will not desire to leave its restricted world of the womb. However, after the baby’s emergence, he realizes the vastness of the new world. If now the baby is told to return to his former narrow and restricted abode, it will never accept. Similarly, this world in comparison to the Aakhirah is extremely restricted and narrow. After you depart from this narrow world, you will be grateful. You will then never desire to return to this world. Maut is the sport of the Ahlullaah. It is their constant occupation. We should endeavour to cultivate this condition. Always meditate on the comforts and pleasures of the Aakhirat. REAL CONTENTMENT IS IN THE AKHIRAH 1. Happiness and contentment in life is not based on wealth, but on the joy of oneself and the soul (spiritual self). Spiritual happiness is based on the relationship with the din and Allah Most High. Thus, a person who has din but little material possessions has a pleasant life. On the other hand, without din the dunya (material possessions) also becomes unpleasant. If a person possessing wealth is seen to be in happiness then it is either because of the portion of din that he has in him or the observer has been fooled by the external condition of that person. If his internal condition is investigated, nothing but distress and unhappiness will be found. It is also possible the observer is unaware of the reality of genuine happiness. He (the observer) has taken superficial comfort to be true happiness. The secret is that true happiness and contentment is different and the means of happiness is different. (Do not misunderstand the material means and possessions to be actual happiness). If those material things which people consider to be the means of happiness are not so, then Wallah! In reality they are adhab (punishment). Allah Most High says in the Qur’an: وَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَ أَوْلاَدُهُمْ إِنَّمَا يُرِيْدُ اللهُ أَنْ يُّعَذِّبَهُمْ بـِهَا فِى الدُّنْيَا وَ تَزْهَقَ أَنْفُسُهُمْ هُمْ كٰفِرُوْنَ And do not let their wealth nor their offspring impress you. Allah’s plan is to punish them with these things in this world, and that their souls shall depart while they are disbelievers. (Surah Tawba) It is not necessary that a person in possession of the material means of comfort be in actual comfort. Also, it does not necessarily mean a person not in possession of these material things is not happy and contented. It is the way of Allah to deprive a person from comfort who is neglectful towards the din. Neglect towards the din results in the destruction of worldly comfort too. 2. Do not desire peace and comfort in this world. Troubles will only come to an end when in Janna. Complete peace is only in the hereafter. That difficulty which is a means of building ones hereafter is in reality not a difficulty. Yes you should make du’a for peace and protection and that you receive such bounties which you can bear. WEALTH LEADS TO ANGUISH Well-being and general protection (‘afiya) is a great boon, which is an aid in matters of din (religion). On the other hand, excessive wealth makes one neglectful and is anguish, consisting of thousands of worries. Without well-being everything else is worthless. There was a Nawab of Lukhnow whose stomach had become so weak that he would place minced meat in muslin cloth and suck on it. Even this was difficult on him to digest. His house was situated at the edge of the city. One day he observed a woodcutter dropping a bundle of wood from his head and wiping his perspiration. It was summer so he (the woodcutter) washed his face and hands, took out two rotis (bread) and ate them with onion. Thereafter he slept at the same spot. The Nawab had difficulty in sleeping too. On observing all this the Nawab said to his friends: “If that can become my condition I will happily give up my governorship and lands in lieu of it.” He possessed everything and even his dogs ate that which he could not eat. Undoubtedly, that wealth which cannot be used by one is nothing but a burden. Yes, if Allah Most High gives without one becoming preoccupied then it is a ni’ma (bounty) in any case, and its rights should be fulfilled. OVERCOMING THE FEAR OF BECOMING PIOUS If someone fears that if he becomes pious (muttaqi), he will lose out on the worldly pleasures, then I say; “Make the intention that I do not want to become pious. However, for the sake of Allah spend some time in the company of the ‘ulama and the masha’ikh and understand the din. The result of this will be that you will not experience any difficulty in becoming pious. On your own accord you will build up the interest to practice (on the din) and you will experience such joy and pleasure in practicing on the din that you will forget about all the worldly pleasures.” WITHOUT ZIKRULLAH TRUE COMFORT IS NOT POSSIBLE Without Thikrullah, the acquisition of true comfort is not possible. I take oath and say no one has such comfort and peace which the Auliya experience. They have been blessed with such treasures which others do not have although it may appear that they and others are the same on account of the external façade of worldly difficulties and hardships. Inspite of this external similarity, there hearts are in peace and tranquillity. The basis of peace and comfort is the heart. There is no frustration and despondency in their hearts. TO BECOME ENGROSSED IN DUNYA IS PROHIBITED To earn the dunya is not haram (prohibited), but love of the dunya is haram. To earn money is not haram, but to become engrossed in it is haram. If milk, ghee, etc. is not eaten then the mind will be affected resulting in that person not being able to do any work. If the mind is nurtured and protected then that person will be able to perform. Feed the nafs (lower self) and take civil (dini) work from it. The nafs is like an employee and the mind a governmental machine. If it gets paid regularly (fed) and regular repairs take place then it will keep on functioning. The Messenger of Allah (Allah bless him and give him peace) says that your nafs also has a right upon you. He also says that a strong Muslim is better than a weak Muslim, i.e. he is physically strong so that he can assist others, and he is also spiritually strong. FILL THE HEART WITH GOOD WHILE EMPTYING IT In an answer to one Maulāna Saheb, Maulāna Ashraf Ali Thānvi rehmatullāhi alayh said that it is not from amongst the statements of Muhaqiqīn (those with the insight) that one should first rid his heart from Mā Siwā’ Allāh (all that is besides Allāh) and thereafter instill Allāh’s remembrance in it. Whosoever believes this is greatly deceived. It is extremely difficult for a heart to be empty of Mā Siwā’ Allāh, and to think otherwise is a grave error. A beneficial way to attain this is by filling the gap with good as one empties it (from Mā Siwā’ Allāh). There are many good things one can fill into ones heart, for example a constant connection and friendship with the Ulamā to learn Dīn. Filling the void in the heart with good, while one rids it of the bad, is not harmful for aSālik, rather it will be a catalyst to attain the aim. Laymen do not understand these things. Only those people with farsightedness understand this. A statement of Imam Shāfi’ī rahmatullāhi alayh says “Since I came to know that a person will meet his friends in the Jannah, I started to yearn for Jannah”, hence such friendship is intended. ReliableFatwaas

Malfoozaat on Tasawwuf – Part Two EXTREME CAUTION REQUIRED WHEN SELECTING A SHAYKH DO NOT BE HASTY WHEN CHOOSING A SPIRITUAL GUIDE Do not be hasty in accepting a man as your Shaikh (Spiritual Guide). Study him well. When you are thoroughly satisfied with his credentials and credibility then only enter into the oath of allegiance (Ba’yt) with him. A KAAMIL (PERFECT UPRIGHTEOUS) SHAIKH The features of a Shaikh-e-Kaamil (a perfect uprighteous spiritual guide) are: He is a staunch and perfect follower of the Shariah; total abstention from bid’ah and shirk; abstention from futile and silly talk; the effect of his companionship is reduction in worldly love and increase in Divine Love; he pays attention to the spiritual ailments of the mureed and he provides prescriptions; benefit is perceived in his prescriptions by an obedient mureed; incremental progress is perceived in moral reformation by the mureed who follows the Shaikh’s instructions. A DECEIT WILL NOT BE ABLE TO IMITATE ALL THE SUNNAH A deceit cannot imitate the Sunnah. The effect of Sunnah is spiritual reality which the deceit can never acquire. The difference between a deceit and a true follower of the Sunnah will become manifest by observation. DAJJAL – UNABLE TO FOLLOW SUNNAH DESPITE SUPERNATURAL POWERS People who are much enamoured by supernatural displays, will be with Dajjal in greater number. I have heard this from my seniors. I have also heard that Dajjal will have the appearance of a Majzoob. (Majzoob is a saint whose mind appears to be deranged as a result of his total engrossment with Allah’s remembrance and love.) This indicates that hal (a spiritual state) is not sufficient. The vital need (for rectitude) is obedience to the Sunnah. Those people whose attention is focused only on spiritual/supernatural states while not accepting the Deen as the requisite for Tasawwuf, will find it very difficult to be saved from the traps of Dajjal. Dajjal will do everything, but he will not be able to act in accordance with the Sunnah. Only the followers of the Sunnah will be safe from Dajjal’s trap. DIFFERENCE BETWEEN A MUTTAQI AND ONE DEVOID OF TAQWA Visit two Alims. One who is mutaqqi (pious) and one who is simply an alim devoid of piety. I take oath and say that you will find the pious Alim to be very intelligent and wise. On the other hand the one lacking in piety will be extremely shallow (in his grasp) and devoid of understanding. In fact, I further say that even an illiterate man who happens to be pious will have such intelligence and understanding which will not be found in an Alim lacking in piety. The majority of the Sahabah (radhiallahu anhum) could neither read nor write. However, when they addressed kings and emperors inviting them to Islam, they (kings) were astonished by their talks. Once in the court of the emperor Heraclius, when the emperor addressing the Muslim delegation asked for a description of the character.of the Khalifah Umar (radhiallahu anhu), an illiterate member of the delegation, dressed in simple garments, replied: “He neither deceives nor can be deceived.” In a single statement did he sum up the character of the Khalifah. The emperor was left speechless and amazed. This was the barkat (blessing) of obedience). By virtue of obedience, divine understanding was acquired. Allah Ta’ala was their supporter and helper. The emperor addressing his courtiers and noblemen said: “These two qualities in their Khalifah are such that the entire world cannot oppose a man in whom these exist. It is clear from the statement, ‘He does not deceive’, that he is a man of piety, and piety is the head of kingship. The statement, ‘He cannot deceived,’ indicates that he is a man of great intelligence. A man in whom piety and intelligence unite, will dominate all.” SIGNS OF AN EXPERT, QUALIFIED SHAYKH Experience has proven that the following ways are highly efficacious in strengthening one’s resolve and in overcoming weakness and lack of courage. 1. Association with a Kaamil (expert and qualified) Shaikh of Tasawwuf (Spiritual Mentor or Guide). The following are the signs of a Shaikh-e-Kaamil, a. He possesses sufficient knowledge of the Deen. b. He is a firm adherent of the beliefs, practices and morals of the Shariah. c. He is devoid of worldly greed. d. He lays no claim to perfection and excellence. e. He had lived a while in the company of a Shaikh-e-Kaamil. f. The contemporary uprighteous Ulama and Mashaa-ikh hold him in esteem . g. Comparatively, more intelligent persons than ignorant ones incline towards him. h. The condition of the majority of his mureeds in relation to obedience to the Shariah and reduction in worldly greed, is good. i. He is alert and is concerned about the conditions of his mureeds. He reprimands and admonishes them for their wrongs and defects. He does to permit his mureeds to be the slaves of their desires. j. After having been in his company several times, one feels a reduction in worldly love while at the same time discerns progress in the love for Allah Ta’ala. k. He engages in Thikr and Shaghl (spiritual exercises). Without such practice there is no barkat in ta’leem (instruction and teaching). Kashf (a form of revelation which comes to the Auliya), karaamat (miracles), istijabat-e-dua (acceptance of dua) and tasarrufaat (metaphysical acts) are not requirements of a Shaikh. The companionship of a Shaikh-e-Kaamil is wonderfully efficacious. However, for achieving the benefits of a Shaikh, the mureed’s intention must be sincere. The mureed, himself must desire spiritual progress and obedience. He must desire to be imbued with a detestation for sin. It is essential that the mureed keep his Shaikh informed of the changing conditions of his heart. Whatever the Shaikh prescribes, the mureed should accept and practise accordingly. 2. The second way will apply when the company of a Shaikh-e-Kaamil is not available. In this case, read and study the life-conditions and spiritual strivings of the Ahlullah (the Saints of Allah). But, never engage in the mystical practices of Tasawwuf which are written in relation to the lives of the Sufis. Yes, readily follow their advices and statements regarding spiritual purification. 3. The third way in which to eliminate weakness of heart and lack of courage is Muraaqabah (meditation) of Maut and Muraaqabah of the period which will follow Maut. This form of meditation consists of setting aside at least twenty minutes daily. Meditate in solitude about the events which will occur from the time of Sakaraat (pangs of death) until entry into Jannat or Jahannum. Think about these future events, e.g. the questioning in the grave by the two Angels, the punishment and comforts of the grave, resurrection, the scaling of deeds, reward, crossing the Siraat, etc. The attributes of excellence, e.g. zuhd (being abstemious of the world), khashiyat (fear of Allah), etc., which are influenced by the development of courage, will attain perfection by means of this form of Muraaqabah. NO HOPE FOR SPIRITUAL REFORMATION WITH A DISEASED SPIRITUAL GUIDES Speaking about spiritual guides who themselves suffer from spiritual maladies, Hadhrat Thanvi (rahamtullah alayhi) said: “Nowadays, there remain only policies (of personal and worldly motives). Imam Ghazali said: ‘O honourable friend! What hope have you for your spiritual reformation when your mentor himself is afflicted with (spiritual) maladies?’” VERY DIFFICULT TO FREE ONESELF FROM A BID’ATI SHAYKH If one has a bid’ati mentor (spiritual guide), it is firstly difficult to extricate oneself form him. Even if one somehow succeeds in withdrawing from him, then too, in most cases his influence endures. IGNORANCE OF THE TAREEQ PREVALENT AMONGST EVEN THE MASHAIKH (The Path of moral purification, reformation and spiritual elevation is called Tareeq) Ignorance of the Tareeq has degenerated to such a low ebb that even the so-called mashaaikh, leave alone the Ulama (of book knowledge), are ignorant of the Path. The Tareeq is an independent subject. Without expertise and accomplishment in this field, one will always stumble and fall over impediments strewn in this Path. The Road will not be visible. Once a senior Aalim said to someone: “Do you engage in thikr and shaghl (devotional exercises)?” The person said: “Yes”. The Aalim asked: “Do you see anything (i.e. any spiritual revelations)?” The response was in the negative The Aalim dejectedly commented: “Anyhow, at least you will obtain thawaab. Other than this, you did not derive any benefit.” (When this episode was reported to Hadhrat Thaanvi, he commented): I was dumbstruck on hearing this. Despite being an Aalim he made such a (ludicrous) comment. The objective of all a’maal (virtuous deeds) is thawaab and the Pleasure of Allah Ta’ala to gain His Proximity—nothing else. What else is there besides this on which the devotee has to focus his gaze, and which the Aalim described as ‘benefit’? The Aalim’s comment is the consequence of ignorance of the Tareeq which is an extremely delicate. The need is to tread warily. THE INDISPENSABILITY OF A QUALIFIED KAAMIL SHAYKH If someone asks: “What is the need for a shaikh when the prescriptions for moral reformation are recorded in the books of tasawwuf?” the answer will be: Prescriptions, remedies and treatments for physical illness are also recorded in medical books. What is the need for doctors? Why then do people consider it necessary to consult doctors? The need which necessitates consulting a doctor also necessitates consulting a shaikh (who is a doctor of spiritual ailments). The sick person is able to perceive his physical ailments, hence he sets out in search of a physician whose function it is to diagnose the illness and prescribe remedies. On the other hand, the spiritual diseases known as Razaail, e.g. ujub (vanity), ghuroor (haughtiness), takabbur (pride), riyaa (show), hirs (greed), hasad (jealousy), etc. on account of their subtlety remain hidden. In most cases the ailing person does not even perceive the existence of these ailments. When he is unaware of his ailments, he is not concerned with diagnosis and treatment. It is the Shaikh-e-Kaamil who is the expert in detecting spiritual ailments, who informs the ailing mureed of his spiritual ills even though the latter considers himself to be spiritually healthy. Nowadays most people are unaware of their spiritual and moral diseases because of the abundance of books and the preponderance of diversionary factors producing ghaflat (carelessness, inertia and neglect). Leave alone the masses. The Ulama too are caught up in this malady. One becomes aware of one’s moral and spiritual ailments only by the suhbat (association, companionship) of the Auliya or by studying the books of the Mashaa’ikh or by the admonition of one’s Murshid (spiritual guide). ASTRAY SHAYKHS WHO LEAD OTHERS ASTRAY Alas! Nowadays people are unaware of even the maqsood. (Maqsood or goal in this context refers to the pleasure of Allah Ta’ala attained by means of obedience to the Shariah which is possible only by way of islaah of the nafs. ‘People’ here means the mashaaikh or spiritual guides). Nowadays khilaafat no longer needs a standard. What service (i.e. the sphere of guiding mureeds) can they (the khalifas) render? In fact they come within the scope of the hadith: “They are astray and they lead others astray.” Furthermore, the understanding of people has become so fossilized that they lack discernment. (This deficiency is widely prevalent in the khalifahs of this age. They cannot be termed Shaikhs of Tasawwuf when they are blissfully ignorant of the meaning, purpose and goals of Tasawwuf. Islaah of the Nafs is foreign to them—Mujlisul Ulama) RELEVANCE OF HUSN-E-ZANN WHEN SELECTING A SHAYKH Husn-e-zann means to think good of others; to interpret their faults and to refrain from criticizing. Iqtidaa means to follow another. In Husn-e-zann there is considerable latitude in me. However in the matter of Iqtidaa I am extremely rigid. In fact, it should be so. It is highly dangerous to exercise latitude in this respect (i.e. one should not easily become the mureed of someone). The road (of tasawwuf) is nowadays cluttered with (spiritual) bandits and dacoits. May Allah save us! The essential need is to institute proper inquiry and investigation (to establish the authenticity and ability of a prospective shaikh—spiritual guide). As long as one is not fully satisfied, never become a man’s mureed no matter how well-known and famous a shaikh may be. Complete confidence is necessary. SEVER TIES WITH A UNRELIABLE SHAYKH If after having become a mureed a man discovers that he is trapped in the company of an unreliable shaikh (or he lacks confidence in his shaikh), the mureed should refrain from acquiring ta’leem from the shaikh even if the latter takes offence. In this instance the displeasure of the shaikh is baseless, hence not harmful. However, the mureed should not oppose the shaikh nor be disrespectful towards him. (He should honourably sever his ties with the shaikh). It is futile to acquire ta’leem from a man on whom the mureed has no confidence. Confidence is conditional for gaining benefit from the shaikh. If one lacks confidence in the shaikh, his ta’leem will not have a beneficial effect on the heart. It is for this reason that I refer mureeds to other Mashaaikh. When I observe that they lack confidence in me, I send them to others (i.e. to other Mashaaikh). A TRUE SHAYKH WILL TERMINATE RELATIONSHIP WHEN REQUIRED It should be well-remembered that when the shaikh realises that the mureed lacks compatibility with him, then he (the shaikh) should certainly expel the mureed from his company. If the shaikh is a true shaikh, he will do so. However, if he is a ‘trader’ (i.e. earning his living from the gifts of mureeds) then obviously he will see no reason for terminating the relationship. He will then prevent the mureed from going elsewhere. Another reason why Mashaaikh do not expel mureeds, is their extreme concern and affection for the mureed. In this class was our Hadhrat (i.e. Haaji Imdaadullah). He left no stone unturned in serving his mureeds. When people come to me, I always bear in mind their welfare. I desire to make them the servants of Allah, not my servants. If someone does not gain benefit from my company, I ask him to leave, whether before or after bay’t. INITIATING MUREEDS TO ENLARGE ONE’S CIRCLE BETRAYS FASLSEHOOD He is not among the Ahl-e-Haqq who initiates mureeds in order to increase and strengthen his circle. A man whose gaze is on others cannever be a person of the Haqq. Confound such ideas. The power of Haqq is such that if in the entire world there is only one man who is on the Haqq and all others are people of Baatil, then too, the man of Haqq dismisses them as insignificant. He understands that by virtue of the Haqq he will overwhelm them. If a man lacks in this perception then he is not among the Ahl-e-Haqq. CANVASSING FOR MUREEDS * A mureed should not exhort others to become the mureeds of his Shaikh. Such canvassing creates a bad impression of the Shaikh in the minds of people. People will entertain the notion of the Shaikh having let loose his underlings to canvass on his behalf and to apprehend and drag people to him. Suspicion about the Auliya can lead to grave moral and spiritual consequences.” (In the present era, the sheikhs in fact appoint canvassers. His ‘khaas’ (special and close) mureeds roam about canvassing and trying to rope in mureeds for the sheikh. This conduct is most despicable and is motivated by base nafsaani desires.—Mujlisul Ulama) * In this age there exists the disease of canvassing for mureeds. A mureed strives to rope in others to become the mureeds of his Shaikh. I am so averse to this, that if I slightly suspect that a man has been brought by someone, I will not initiate him as a mureed. If a man is in the quest for the truth, he does not need anyone to intercede for him. DISPLAYS OF OSTENTATION BY PRESENT DAY MASHAIKH Munaasabat (compatibility) with the Shaikh is the most important requisite for the acquisition of benefit in the spiritual Path of reformation. Ittiba’ (obedience) is another vital requirement along with Munaasabat. This is necessary for attainment of the goal (Divine Proximity). It is a grave error to believe that a buzrug’s companionship without the mureed practising the teachings of the buzrug is adequate for moral reformation. One with this attitude is merely spending a holiday in the khaanqah. Cause for lamenting is also the attitude of most of the present-day mashaaikh who are desirous of decorative gatherings—displays of ostentation—to convey the impression that the shaikh has a large following. The achievement of such ostentatious displays is nothing other the ruin of time. Alhamdulillah! I do not have any of these functions of ostentation. This brings about the annoyance of people since they desire such functions of show. It is indeed dishonourable for the shaikh to pursue the mureed by fulfilling his desires. In this inversion the searcher becomes the object of search. It is utterly ridiculous that while the Taalib (the searcher—the mureed) is in need, the Shaikh has to flatter and pamper him. DIFFERENT DISPOSITIONS The Auliya are of a variety of dispositions. On some Tawaadhu’ (Humility) is overwhelming; on some Shafqat (Affection); on some Rahmat (Mercy); on some Jamaal (Tenderness), and on some Jalaal (Awe-inducing). None may be criticized. These dispositions are not voluntary acquisitions. (These are the natural dispositions which are inherent in the Auliya). THE TRUE MASHAIKH POSSESS ANGER FOR THE SAKE OF DEEN When the Haq was trampled upon then the anger of Rasoolullah (Sallallahu alaihi wasallam) was unstoppable until he restored the Haq to its position of dominance. He would, however, neither become angry out of self-interest and nor would he avenge on account of a personal matter. WHY ARE THE AHLULLAH BRANDED MAJNOON? When a person reaches the lofty ranks of Divine Love, then his actions, intelligence and lifestyle are in conflict with worldly objectives. The people of the world then describe him as Majnoon (insane). Thus, the kuffaar of Makkah had labelled the Sahaaba with the term ‘As-Sufaha’ (ignoramuses), for they had abandoned their families and wealth for the sake of Imaan. BARAKAT IN THE TIME OF THE AULIYAA It is well-established that there is considerable barkat in the time of the Auliya. According to Hadhrat Maulana Qaasim Nanotwi (rahmatullah alayhi) in time there is a length duration which everyone is aware of. This consists of minutes and hours, etc. In addition, time also has a breadth which is unknown to most people. The Auliya accomplish great feats during the breadth of time. THE UNFIT GUIDE DESTROYS THE IMAAN OF OTHERS Those who expound spiritual mysteries and the masaa-il of Tasawwuf on the basis of what they read in the kitaabs of Tasawwuf destroy their own Imaan and the Imaan of others. Only a man who is in possession of a ship (i.e. true Ilm) or is able to swim (i.e. he is a Saahib-e-Haal) is permitted to venture into this ocean (of spirituality). THE YAQEEN OF THE ARIFEEN If someone raised on objection or expressed a doubt when Hadhrat Haji Saheb had given a discourse on any subject, he would comment: “This is not a Madrasah. This (what has been explained) is for practicing. Give practical expression to it and then observe the result.” Madrasah Ustads have the practice of disputing and entertaining objections. On the other hand, the Arifeen feel suffocated by such questions and answering. Those who are engrossed action, discern the reality and truth. Their condition is unlike that of general public. They (the Arifeen) are in peace and contentment. Hadhrat Haji Saheb (i..e. Haji Imdadullah) detested questioning and answering. Since the truths and unveiled realities (of the Deen) were in front of him, there remained no doubt and uncertainly. If it is said to a person that the sun has and he, instead of conceding, initiates an argument seeking proof for the rising of the sun, the repugnance and frustration which such disputation will cause are quite apparent. The degree of certainly and conviction which the people of insight (the Arifeen, the Auliya) have regarding haqa-iq (realities and transcendental truths) is like the certainty which a man has regarding the identity of his father in which he has no doubt. In fact, the degree of certitude of the Arifeen is higher because there exits the possibility of doubt in a certain man being one’s father. Indeed, such a higher degree of certainty and clarity is a wonderful ni’mat (favor of Allah). THE QUALITY OF THE SALAAT OF THE AARIF IMMEASURABLE Hadhrat Haaji Imdaadullah (rahmatullah alayh) said that two raka’ats performed by an Aarif is superior to two hundred thousand rak’ats of a non- Aarif. This is on account of the ikhlaas and baseerat of the Aarif. These attributes exercise a special influence on the excellence of deeds. THE MUNTAHI – THE ONE WHO HAS REACHED THE GOAL The meaning of a Muntahi is a person who has gained such excellence and control that he has the ability to keep his nafs in subservience and shaitaan is unable to deceive him. He also does not labour in vainglory. INTERFERING WITH THE AULIYA SPELLS DESTRUCTION In a Hadith Qudsi Allah Ta’ala says: “When My beloved servants (the Auliya) are interfered with, I become as wrathful as a lioness when her cubs are interfered with.” Entire cities were destroyed by Divine Punishment because its inhabitants had hurt and grieved a Saint of Allah. THE ZUHD OF THE AARIFEEN (Zuhd means renunciation of the world) Gold and silver, in fact the whole world with all its possessions, have no attraction for the Aarifeen whose gaze is on Allah Ta’ala and His treasures. Rasulullah (sallallahu alayhi wasallam) did not prefer the world for himself and his beloved family members. He did not tolerate them keeping even a single dinaar. DO NOT JUDGE THE STATEMENTS OF SAINTS PREMATURELY The talks and terminology of the Auliya cannot be comprehended without staying in their company. In Delhi there was a buzroog (a saint) who was heard saying: “I am not your servant and you are not my god. Why then should I obey you?” On hearing this expression, the people proclaimed the verdict of kufr against the buzroog. He was apprehended and brought to the Qaadhi who asked: “Hadhrat ! To whom were you speaking?” Smiling the buzroog commented: “Alhamdulillah! In Delhi at least there is one intelligent man, hence he has asked me for an explanation. My nafs is demanding that I feel it a certain delicacy. In answer to its demand I was saying: “I am not your servant and you are not my god. Why then, should I obey you?” (When people refrain from associating with saintly persons, they (the buzroogs) suffer no harm. On the contrary, people harm themselves (by depriving themselves of the benefits of holy company). THE UNFIT SPIRITUAL GUIDE AVOIDS RECTIFYING HIS STUDENTS 1. People write to me complaining of my strict manner of admonishing them. However, I say that a doctor who does not admonish a patient who neglects the prescription is an abuser of trust. Such a doctor is unfit to treat patients. 2. If a Shaikh (spiritual guide), in spite of being aware of his mureed’s action which the Shari’ah, refrains from rectifying him, then I believe him (the Shaikh) to be a kha-in (abuser of trust). Such a person should not be appointed as one’s spiritual guide. When they (such guides) lack the ability to cure, why do they mislead people? For which sickness are they a remedy? When they refrain from treating the (spiritual) ailments of people, then why do they lead people into deviation? People think that the meaning of amanat (trust) is only to keep in safe custody the valuables of others. The talibeen (those who are desirous of reformation) and the thakireen (those who are engaging in abundant Thikr) have submitted themselves to us (spiritual guides). If then, we fail to discharge the duty of tarbiyat (spiritual guidance and treatment), will we not be guilty of abuse of trust? When they have submitted their Deen and Iman to you, then why do you not concern yourselves with their islah (reformation). What reliance could be put on a man who abuses Iman? He is capable of doing anything. Whoever is careless of Imani matters, cannot be trusted in financial affairs. 3. Those who hanker after jaah (i.e. name and fame) are perpetually imprisoned by fears of the opinions others have of them. They are always concerned about losing any of their followers. They fear criticism. They fear doing something which will displease others. This applies especially to the mashaaikh (spiritual mentors) of the present age. They do not want any of their mu’taqideen (followers / mureeds or those who have confidence in them) to become the mu’taqid (follower) of someone else. (That is, they are offended if any of their mureeds initiate an islaahi relationship with another shaikh. A true shaikh will not take offence if any of his mureeds terminate his relationship and accepts another shaikh as his guide). IMPORTANCE OF PRACTICAL TRAINING A man entered the presence of Rasulullah (sallallahu alayhi wasallam) without permission. Rasulullah (sallalllahu alyhi wasallam) ordered him out and instructed another man to teach him the manner of entering so that he may return observing the correct etiquette. This incident indicates that practical training is also sunnat. Without such training people with dense minds do not remember. EXPELLING THOSE WITH HUBB-E-JAH The senior Ulama of former times would expel from their circle of dars (teaching) a person in whom they detected the ailment of hubb-e-jah. Nowadays no measures are adopted against this disease. THE SHAIKH’S STERNNESS Hadhrat Maulana Muhammad Qaasim Nanotwi (rahmatullah alayh) frequently said: “If the Shaikh is not stern and reprimanding, reformation of the mureed will not be accomplished.” TENDERNESS AT THE WRONG TIME IS INJUSTICE Justice does not mean tenderness. When severity is necessary, it should be adopted. If tenderness is adopted when the demand is for severity then such tenderness is injustice. FOR ISLAAH THERE IS NO NEED TO PLEASE PEOPLE Reprimanding a person, Hadhrat Thaanvi said: “Elsewhere buzrugi (sainthood) is doled out. But here by me, insaaniyat (humanity) is distributed. I teach the elementary rules. There are seniors present to teach the advanced subjects. In fact, I tell my friends to refrain from encouraging people to visit me. I am unable to please people. In fact, for islaah there is no need to please people. The need is to purify the hearts. In former days this was achieved by pleasing the hearts. The searchers of reformation were intelligent people. Their obedience would increase by the Shaikh’s concession (and showing favouritism). The present time is an age of corrupt intelligence. If in this age the Shaikh should adopt the policy of pleasing mureeds, they will gain the impression that he has some worldly motive. It is therefore inappropriate in the present time to please mureeds (in the process of tarbiyat). The Shaikh should conduct himself with istighna (independence) without having contempt for anyone. While istighna is a virtue, despising others is evil.” (Refraining from pleasing the whims and fancies of mureeds is not motivated by contempt for them nor by indifference towards them. Istighna of the Shaikh is incumbent for the reformation of the mureed, especially in this era of corrupt ideas, motives and self-esteem—Mujlisul Ulama) BALANCED ATTITUDE WITH THE WEALTHY If wealthy people come to a buzrug, he should treat them with consideration and concession. He should attend to their comfort without clinging to them. Neither should he be extravagant in entertaining them nor despise them. There is neither pride nor disgrace in this balanced attitude. (Rasulullah—sallallahu alayhi wasallam—said: “Treat people according to their status.”—Mujlisul Ulama) 99 EXCUSES – BUT NOT FOR MUREEDS 1. If I observe in members of the general public who have no spiritual ties with me, ninety faults and virtue, my gaze goes to the virtue. In contrast, regarding those who have submitted themselves to me for self-reformation, if I observe in them ninety nine excellences and one fault, my gaze goes to the fault. It is the duty of the Shaikh to remedy the fault. 2. Suspicion and probing are not good in every place. However, if the moral reformation of a person is one’s responsibility, then making investigation will be appropriate, in fact, necessary some times. SUHBAT (COMPANIONSHIP) THE FASTEST WAY TO PROGRESSWHATEVER THE SAHABAHS (RADHIYALLAHU ANHUM) GAINED WAS FROM SUHBAH The main object is islah (reformation). Having knowledge is not a requirement for islah. In fact, knowledge without suhba (company of the pious) is worthless. The islah of a person without knowledge but who adopts the company of the pious is easier. I usually advise people to send their secularly educated offspring to the pious, for they will benefit greatly from this. We promise that we will not question the length of their trousers nor their beards. We will not punish them regarding their salat. Just by sitting together we will develop an attachment and affection for each other. The result is that an affinity with din will be formed. This affinity is the root and foundation. ͑Ilm (knowledge) and ͑amal (practice) are the branches. All the Sahaba (Companions) were not ͑alims (scholars). Whatever they gained, they gained through suhba. The Ahlullah have always taken great care regarding suhba. They concentrated more on suhba than on knowledge. SUHBAT IS NO GUARANTEE OF ISLAAH *Sometimes, when sincere and conscious efforts are not made in the direction of self-reformation then a degeneration of moral character occurs despite begin in the close association of saints. One Molvi sahib who happens to be the right- hand man of a certain buzroog wrote a letter of intercession to me on behalf of a man. In his letter he described the man as prominent businessman, hence special attention should be paid to him. I severely reprimanded him (the Molvi Shabe) telling him that he sought to impress and awe me with the business and prominence of the man “You attempt to dangle a bait in front of me.” * As long as a person himself is not concerned about his islah (moral reformation), nothing will be gained by simply staying with a pious man. SINCERE DESIRE REQUIRED ALONGSIDE SUHBAT Whoever desires hidaayat (guidance), Allah Ta’ala will assuredly guide him. The Qur’aan states: “Those who strive in Our (Path), most assuredly, We shall guide them to the Paths (of Rectitude).” The Shaikh cannot reform a person who does not desire to be reformed. (This principle applies to even sincere non-Muslims who are in search of the Truth. Allah Ta’ala ultimately guides them to the Path of Imaan—Mujlisul Ulama). NO GUIDANCE WITHOUT CORRECT INTENTION As long as a person has no intention of reforming himself, the teaching and training of a murshid (guide) will be of no benefit nor will anyone’s dua normally be of benefit. Who can be a greater guide and teacher than Rasulullah (sallallahu alayhi wasallam), and whose dua can be more acceptable than Rasulullah’s dua? His uncle, Abu Talib had profound love for him. Rasulullah (sallallahu alayhi wasallam) constantly made endeavours in the hope that Abu Talib would accept Imaan. However, since Abu Talib himself had no intention of reforming, all endeavours were of no avail. NIYYAT OF BENEFIT WHEN SITTING WITH PIOUS A Molvi Saheb asked: “When sitting in the company of a buzruq, what niyyat should one have?” Hadhrat replied: “Simply intend the obtainal of benefit. This benefit is of a general kind which includes Ilm, Amali and Haali benefit. In the company of pious there is nothing but benefit. Alhamdulillah, there is never any vestige of harm.” (Ilmi, i.e. that which pertains to knowledge. Amali, i.e. that which pertains to practical deeds. Haali i.e. that which pertains to emotional states.) LOOKING AT THE PIOUS – A MEANS OF SHEDDING SINS? A man wanted proof for the popular claim that sins are forgiven simply by looking at a buzrug. Hadhrat said: “Apparently there is no proof for this claim. Perhaps this has been inferred from the Hadith: “The best servants of Allah are those who, when they are seen, remind of Allah’s thikr.” The thikr of Allah is ibaadat and ibaadat eliminates sins. Thus, the buzrug becomes the medium for forgiveness of sins. It is therefore commonly said that by looking at a buzrug sins are forgiven. EVIL ATTRIBUTES STEMS FROM LACK OF SUHBAT Nowadays every person is the victim of Akhlaaq-e-Razeelah (evil attributes of the nafs). The primary cause for this is that people are deprived of the suhbat (companionship) of the devotees of Allah. suhbat is an essential need. People do not appreciate it because they are bereft of concern for the Aakhirah. One who has the fikr (concern) of the Aakhirah will never think that he is independent of suhbat. In fact, I say that in this age suhbat with the Saaliheen is Fardh-e-Ain. This age is extremely delicate. Besides other things, Imaan itself is under grave threat. The safety of Imaan in this age is ensured only by companionship with these pious men. What doubt can there be in something being Fardh-e-Ain when the safety of Imaan is dependent on it? TABARRUKAAT The impression of the heart becomes conspicuous in the speech andon even the garments of a person. It is precisely for this reason thatthere are good effects in the Tabarrukaat of the Ahlullaah.(Tabarrukaat refers to the memorabilia which the pious ones give. SECLUSION ACHIEVED BY COMPANY OF THE PIOUS The meaning of Khalwat (seclusion) is that the heart should be perpetually attached to Allah Ta’ala. Remain in seclusion while the heart remains attached to Allah Ta’ala. When the heart is overtaken by disturbance and abundance of distracting thoughts, then remain in the company of people. But it should be the company of the pious. The avalanche of disturbing thoughts will then dissipate. At such a time the jalwat (being in public) will be classified as khalwat because the Maqsood (aim) is that the heart should be attached to Allah Ta’ala, and when this has been achieved even in company, then such jalwat is like khalwat. MEANING OF KHALWAT The meaning of khalwat (seclusion/solitude) is that the heart should not have any relationship other than with Allah Ta’ala. This is the state of peace. However, nowadays, people have converted the heart into a railway station (or airport) where all and sundry mingle whereas the heart is the abode of only One Being (Allah Ta’ala). When the Divine Being has settled in the heart, then every displeasing development appears pleasing. EVEN THE PERFECTED SHAYKH SHOULD ADOPT KHALWAT (SECLUSION) People of Ma‛rifah are shown many effects of one’s statements and actions. They are shown that an advice to do something by a person who himself is void of its practice does not take effect. Similarly they are also shown that the advices given by someone who also practices them take fruitful effect. This is why the Shuyūkh of Sulūk advice that even an ‛Arif should adopt seclusion (khalwah), just like the laity. He is in need of seclusion just like a beginner in the Sulūk needs it. This seclusion will be of benefit for other Sālikīn who are following this Sheikh. He can gather newer ulūm and bounties in seclusion (khalwah) aside from the bounties which he has already dispensed to the muridīn in open (jalwah). This way the stream will continue to flow. THE EFFECT OF PIOUS COMPANY IS DISCERNMENT OF ONE’S FAULTS Even if complete reformation is not achieved from the company of the pious, one will at least gain the ability to discern one’s own faults. This too is a substantial gain and it is the key to the Tareeq (Path of Reformation). BARKAT IN THE COMPANY OF THE AULIYA An Aalim who is a lover of the world and does no practise according to his knowledge is a jaahil (ignoramus). There is a special barkat in the hearts of the Ahullaah (Men of Allah). If this barkat is focussed on someone, Allah Ta’ala by its virtue bestows His fadhl (grace and kindness). When the hearts of the Auliya incline to someone, Allah Ta’ala bestows His fadhl on that person. (This is one of the important benefits for being in the suhbat- company- of the pious Mashaaikh). COMPANY, BAD OR GOOD, HAS A HUGE EFFECT Companionship of the pious produce noor (spiritual light) in the heart. On the contrary, evil company creates zulmat (spiritual darkness) in the heart. The consequence of companionship of the evil is the reflection of the darkness of their hearts on one’s heart. ASSOCIATION WITH KUFFAAR AND FUJJAAR Nooraaniyat (i.e. the Noor of Imaan) is extinguished by association with kuffaar and fujjaar (immoral persons). Zulmat (spiritual darkness) then develops. The knowledge which emanates from the niches of Nubuwwat contain Noor, and what emerges from the heart of a faasiq is zulmat. WORLDLY TALK OF PIOUS PERSON MORE BENEFICIAL THAN DEENI TALK OF AN IRRELIGIOUS PERSON Zulmat (spiritual darkness) accompanies even the Deeni talks of an irreligious person. Even the words he writes are enwrapped in a measure of darkness. In contrast, there is Noor in even the worldly talk of a pious person. Speech in reality springs from the heart. Therefore, the state of the heart will most certainly exercise its effect in a man’s speech and writing. Since the impression of the speaker’s heart is in his speech and in his writing, one should not be in the company of irreligious persons nor study their books. THE ZULMAT OF EVEN BOOKS Once when several persons visited Hadhrat Mirza Jaan Jaanaan (rahmatullah alayh), he perceived a veil of spiritual darkness (zulmat) emanating from them. Hadhrat commented: “They have kitaabs of zulmat with them”. It was then discovered that they had Bu Ali Sina’s (Avicenna’s) kitaabs, AshShifa’. DEVOTION AND CONFIDENCE IN THE RIGHTEOUS SHAYKHTOTAL OBEDIENCE RELATES ONLY TO SPIRITUAL MATTERS Obedience to the Shaikh (one’s spiritual guide) is not absolute nor in everything. For example, if the Shaikh requests that his mureed should give his daughter in marriage to his (the Shaikh’s) son or to someone else, then accepting this request is not incumbent. Obedience to the Shaikh is only in the matter of Islaah of the nafs. Furthermore, obedience even in this sphere is incumbent only if the Shaikh’s prescription is permissible in the Shariah. However, it is improper to debate with the Shaikh. At the same time it is not permissible to violate the Shariah. In such a state of conflict, maintain respect and seek a fatwa from the Ulama. Then inform the Shaikh that a certain act in the Silsilah is not permissible. Thereafter if the Shaikh still insists on his instruction, then abandon the Shaikh and terminate the relationship. This is the meaning of perfect obedience. THE BASIS OF PIETY The basis of piety of a person is on the confidence one has on a Buzrug and following him. But, there is an imperative need to first investigate the Buzrug whom one intends appointing as one’s guide otherwise one will be deviated from the Path. DISRESPECT IS DESTRUCTIVE IN THIS PATH By showing disrespect to the Shaikh (Spiritual Guide), the Mureed is deprived of batini (inner, spiritual relationship) with the Shaikh becomes severed. Disrespect is highly dangerous in the spiritual path. Its peculiar effect is worse than the effect of sin. In this Path (of spiritual reformation) all defects are tolerated, but criticism and disrespect. Total devotion and confidence in the Shaikh are essential in this Path. IN THE HANDS OF A QUALIFIED PHYSICIAN ABANDON PERSONAL IDEAS Two things are very beneficial. If a person adopts them, he will not go astray. One: He should annihilate his personal opinion. Two: He should not hanker after results. He should act according to the instructions of his Shaikh (Spiritual Guide). Hadhrat Hajee Imdadullah (rahmatullah alayhi) usually commented: “The Taufeeq (inclination) to do good, in itself is a great wealth.” [The above advice pertains to spiritual and moral reformation where one is following the guidance of a qualified Shaikh who is an expert in the field of spiritual reformation. The mureed (disciple) should submit to his Shaikh’s instructions and abandon his personal ideas.] SELF-OPINION AFTER HAVING REPOSED TRUST Self-opinion in this path is a notorious bandit and a fatal poison. A man in whom this exists will be totally deprived of benefit. He will not gain any benefit in this Path. The very first step in this path (of moral reformation) is self-annihilation. THE DISEASED SHOULD SUBMIT TO THE PHYSICAN, NOT VICE VERSA If the Ulama join the ranks of the ignorant, what benefit will there be? Yes, if the ignorant submit to Ulama, then will they gain benefit (Deeni and spiritual benefit). This is a simple and self-evident fact. If a medical doctor submits to the whims of the sick, they (the sick) will not derive any benefit. The sick will benefit only if they remain subservient to the physicians. This subservience will be laudable and wise because the patient has submitted himself to a wise and qualified person. A doctor who submits to the whims of igno rant patients, displays gross ignorance. IKHTILAAF SHOULD NOT GIVE RISE TO KHILAAF If one has affection and confidence in a person, then even if some ikhtilaaf (difference of opinion) develops, there should not be any khilaaf (ill—feeling / enmity). EMOTIONAL LOVE IS INSUFFICIENT Muhabbat-e-Tab’i (emotional love) with the Shaikh (Spiritual Guide) is insufficient (for the acquisition of moral and spiritual benefit). For the acquisition of moral and spiritual benefit from the Shaikh, Muhabbat-e-Aqli (rational/intellectual love) is necessary. Abu Taalib, Rasulullah’s uncle, had a profound emotional love for Nabi-e- Kareem (sallallahu alayhi wasallam). But this love did not benefit him. If he had Muhabbat-e-Aqli as well, he would have been the first person to have benefited and accept Imaan. (Muhabbat-e-Aqli is a intellectual harmony and confidence which the mureed has in the ta’leem and tarbiyat of his Shaikh. He has no doubt whatever in the correctness of the teachings of the Shaikh.) ATTACHMENT WITH THE SHAYKH HAS LIMITS The Mashaaikh advise that a mureed should not be perpetually attached to his Shaikh (i.e. following him all over the show and in all conditions being with him). The reason for this is that no person is devoid of human frailties. When the focus of the mureed falls on such human frailties of his Shaikh, the honour of his Shaikh in his estimate will be diminished, and this will prove morally and spiritually fatal for the mureed. The diminished attitude of the mureed will constitute a formidable barrier between himself and his Shaikh and the door of spiritual benefit will close. But this should not be misconstrued. It never means that the mureed should labour in deception regarding his Shaikh’s supposed greatness if he (the mureed) observes the Shaikh persisting in the indulgence of haraam and major sins. In such a state it is haraam for the mureed to entertain the idea of the piety of the Shaikh. It becomes incumbent on the mureed to cancel his bay’t to the Shaikh. At the same time, the mureed should not become insolent towards the Shaikh (with whom he has terminated the bay’t relationship). ALLAH CAN BRING RESULTS TO THE SINCERE SEEKER WHO HAS BEEN DECEIVED Once a robber, abandoning his profession, took up residence in a hut along the river banks. He involved himself in Thikrullah. People started to visit him, labouring under the impression that he was a saint. Some even became his mureeds and become involved in Thikr. By the qudrat (power) of Allah Ta’ala some of these mureeds attained high ranks of spiritual elevation. One day some of his spiritual elevated mureeds by means of Muraqabah several times, they could not discern any elevated spiritual rank for their spiritual guide. Finally, they reported their discovery to their Shaikh who truthfully revealed.to them his story and told them very clearly that he was, in fact, a non-entity. All the mureeds together made dua to Allah Ta’ala for the elevation of their Shaikh. As a result, Allah Ta’ala elevated the shaikh to a high spiritual rank. In this episode the determining factor was nothing but aqeedat (implicit faith and devotion). Such faith cleared the road. THE STATUS OF BAY’T Bay’t (the mureed placing his hand in the hands of the Shaikh to denote his allegiance) is not of imperative importance. Of great importance is Ittiba’ (obedience) and muhabbat (love). Placing hand in hand is merely for the solace of the seeker. It contents him to know that he has pledged allegiance to a particular guide. Besides this, bay’t has no share in the acquisition of spiritual benefit. I give the assurance that even without the ceremony of bay’t there will be not an iota of reduction in the benefit. Bay’t is a burden on me. In fact I desire that no one becomes bay’t to me, but they should extract Deeni service from me. TA’LEEM IS NOT DEPEDENT ON BAY’T| * The basis (of Islaah-e-Nafs) is Ta’leem (teaching of the Shaikh). Bay’t is not essential. However, it (Bay’t) strengthens the relationship. The Shaikh by virtue of bay’t regards the reformation of the mureed an incumbent duty on himself. He therefore, pays greater attention to him. *When a man insisted to be initiated as a mureed, Hadhrat said: “As long as the hearts of both parties (i.e. Shaikh and Mureed) have not united (in compatibility), this relationship is not beneficial. In fact, it is harmful. Haste produces regret. The feeling of being trapped develops (in the Shaikh and Mureed if there is no mutual compatibility). The relationship of Bay’t confines both parties into a life-long prison. Never fall into this prison without the pleasure of both parties. Besides this, I am always at the service of all Muslims with dua. Some people think that ta’leem (imparting moral instructions) and spiritual benefit are dependent on bay’t or without bay’t there will be no benefit. I believe a man (i.e. spiritual guide / shaikh) is a highway robber and dacoit if he hesitates to impart ta’leem without bay’t. Honestly, I do not hesitate in imparting ta’leem to any taalib (searcher of moral reformation).” BAY’T IS NOT NECESSARY *Bay’t is not necessary. The imperative demand is ta’leem and i’tiqaad (confidence on the Shaikh). It is also necessary that the Shaikh belongs to an authentic Silsilah. Confidence alone is of no value if the sheikh does no belong to an authentic Order of Tasawwuf. *For islaah (reformation) of the nafs, bay’t is not imperative. The belief that bay’t is necessary for islaah is a bid’at. The first obligation of the Shaikh is the islaah of the mureed. He should not conceal anything in consideration of others. BAY’T— A MUSTAHAB ACT CAN TRANSFORM INTO BID’AH Bay’t is not bid’ah. However, to believe that it is Waajib is bid’ah. The benefit which is obtainable from bay’t could be acquired even without bay’t. The acquisition of moral and spiritual benefits are not dependent on bay’t. Bay’t is certainly a Mustahab Sunnah. (But when a Mustahab is assigned the status of Wujoob or excesses are committed regarding the practice, then it becomes bid’ah). BAY’T IS MERELY A CUSTOM TODAY What will be achieved only from bay’t if the instruction (ta’leem) is not obeyed? Nowadays the practice of bay’t is merely a custom devoid of reality. Similarly, staying with a buzrug will not benefit if there is no obedience to his teaching. INSTANT INITIATION OF MUREEDS Some people say that whoever comes should simply be accepted in bay’t (i.e. made a mureed) otherwise he may become trapped at the hands of some bid’ati peer (one who initiates mureeds). In response to this argument I say that on the contrary, I have saved him (the one who was refused) from the clutches of a bid’ati. The reason for my procrastination (i.e. not immediately making bay’t) is to convey that there should not be haste in this relationship. This relationship should be cultivated only after considerable reflection. Assuming a particular man who was refused does become the mureed of a bid’ati, another 50 will be saved from falling into the clutches of bid’atis. They will understand that they should refrain from haste and think before making their decision. Thus, my attitude prevents people from bid’ati’s. If anyone does fall into a bid’ati’s trap, he does so out of his own free will. He, himself, is responsible for this action. BAY’T IS USELESS WITHOUT OBEDIENCE Of what use is mere bay’t when the mureed does not obey the ta’leem? Nowadays bay’t has become a mere custom. Similarly, there is no benefit staying in the company of a buzrug without obedience to his ta’leem. Staying minus obedience is like a pawned object. The pawnee does not derive any benefit from the pawned item. However, if the item is sold, there will be benefit. The pawned item remains idle in the custody of the pawnee and will be reclaimed by its owner. The one who desires to gain the benefit of the Tareeq, should ‘sell’ himself to the Guide (i.e. he should not remain redundant like a pawned item). THE MUREED’S NIYYAT (INTENTION) The mureed’s intention should not be to become a guide. The niyyat should be only to be able to see the Path (i.e. become morally reformed and gain the ability to be saved from the deception of the nafs and shaitaan.) WHEN UNDERGOING ISLAAH DO NOT GET DISTRACTED A Shaikh ordered one of his mureeds to go for a while to a certain place and apply himself to Thikr and Shaghul (spiritual exercise). After sometime the mureed wrote informing his Shaikh of disunity and animosity prevailing between the Muslim and non-Muslim communities of that place. Hence, he requested the Shaikh for dua. The Shaikh wrote reprimanding the mureed: “Have I sent you to dispatch news reports or for working (i.e. engrossing yourself in Thikr)?” Someone asked: “Dua is Sunnat. Why the reprimand?” Hadhrat Thanvi replied: “If a Sunnat act prevents a person from a Fardh act, he will be instructed to forgo the Sunnat act. Islah of the Nafs (i.e. self-reformation) is Fardh. (Involvement in the affairs of the community impeded the spiritual progress of the mureed, hence the reprimand).” DEBATING IS HIGHLY DETRIMENTAL IN THE PATH OF SELF-RECTIFICATION One should not ask one’s Shaikh (one’s Spiritual Guide) such Fiqhi Masa- il (rules of Fiqh) which entail debate and discussion. Debate and objection are highly detrimental in this Path of Tasawwuf. MAJZOOBMAJZOOB ARE THOSE WHO HAVE LOST THEIR SENSES 1. With regard to the earthly existence, Majzubs are devoid of understanding. They are not in need of this understanding. They require another kind of understanding which they do possess. In this group, there is no intelligence (aql) although their physical senses or a child lacking intelligence before buloogh (puberty) even though the senses are fully functional. The presence of the physical senses does not negate the state of mujzubiyat nor do the laws of the Shari’ah, e.g. Salat, become obligatory simply because of the physical sense being fully functional. For the incumbency (fardhiat) to these laws, aql is the requisite. Hence, both the majnoon and the majzub are absolved of the Shar’i laws on account of the lack of aql in them. However, it is difficult to differentiate between these two groups. This is a delicate task. A probable criterion for this differentiation is the relationship or treatment which the sulaha and atqiya (i.e. the Auliya) have for the majzub/majnoon. If the Auliya honour or ignore the person, others too, should behave in this manner. The general public should not act according to their opinion. ALLAH USES THE MAJZOOB FOR SOME TASKS A Molvi Saheb said: “Hadhrat, it is difficult nowadays to differentiate between a majzub and a majnoon.” (Majzub: A person who lost his worldly sense in the pursuit of Divine Love. Majnoon: An insane person.-Translator) Hadhrat Thanvi (rahmatullah alayhi) commented: “Absolutely correct. Someone may be a majzub and another one may be a majnoon. Saintly people are able to recognize them.” I have heard from buzroogs that in Deoband Hadhrat Maulana Yaqub (rahmatullah alayhi) was the chief of the jamaat (group) of majzubs. An episode confirms this. A majzub who was a foreigner came to live in Deoband. He took up residence in the Chattah Musjid. But prior to taking up residence he sought permission from Maulana Yaqub Saheb (rahmatullah alayhi). We, the students would pester the majzub to curse certain kuffar. But, he would never respond other than say: “Alright, alright!” After his death it was learnt from some of our buzroogs that he was the supporter of certain kuffar (whom we had asked him to curse). Regarding this support, Hadhrat Thanvi (rahmatullah alayhi) said: “Majzubs are like the Mala-ikah. Among the Malaikah are those who are responsible for also the training (and maintenance) of the kuffar.” KEEP ALOOF FROM MAJZOOBS One should not expect any benefit from this jamaat (the majzubs). As far as possible keep aloof from them. Since they lack aql, there is the danger of them causing harm. VERY STRONG SPIRITUAL STATE CAN SNATCH AWAY SENSES A Molvi Saheb asked: “What is the reality of majzub? How does one become a majzub?” Hadhrat Thanvi (rahmatullah alayhi) replied: “Sometimes a very strong warid snatches away the aql. (Warid is a spiritual inspiration). This rank of majzubiyat is acquired by way of majahadah (striving against the desires of the nafs). The various affairs of this world are entrusted of these majzubs. They are responsible for the systems which operate in the world. On the other hand the Ahl-e- Irshad (those Auliya who are actively involved in the moral reformation of the Ummah) are the Representatives of the Rasool. Their rank is far superior. The actual thing is obedience (to Allah and His Rasool) Kashf and Karamat are not excellences. Similar (seemily miraculous) wonderful feats are demonstrated even by the Ahl-e-Batil (kuffar, magicians, sorcerers, etc). Once the wife of a man in either America or Germany, who was deeply in love with her, died. The husband took a photograph of her dead body. When he developed the film, to his surprise, five photographs emerged. Of these five, one was of his wife and four other people. He recognised two of the photographs. The other two were the pictures of strangers whom he did not recognize. The man concluded that the only explanation is that at the time of taking the photos, the souls of the other four deceased must have been present, hence the five photographs. However, what is amazing is the photographing of invisible entities. How did this happen? (Also, how did five different photos emerge from the single photograph taken by the man?-Translator) Look! Such amazing feats are manifested on the hands of even Ahl-e- Batil. It is precisely for this reason that the Ahl-e-Haq (Ulama-e-Haq) say that the criterion is obedience to Allah and the Rasool.” INFORMATION BY A MAJZOOB (A Majzoob is a saintly person who has become mentally deranged in his quest for Divine Love. Sometimes he makes future predictions which materialize. Commenting on this, Hadhrat said): “The predictions of a Majzoob pertaining to future events materialize in accordance with what has already been ordained. Even if the Majzoob did not predict an event, it would still most certainly materialize. There is no new dimension to the prediction. People consider such predictions to be an attribute of excellence (in the Majzoob). They also labour under the erroneous notion that events materialize as a consequence of the statements made by the Majzoobs, whereas this is not so. The only thing is that people are made aware of an event prior to its occurrence. Besides this, there is no new dimension. This pertains to worldly events. As far as Deeni benefit is concerned, the Muhaqqiqeen say that there is no Deeni benefit in the company of a Majzoob. Benefit is acquired from the companionship of a Saalik.” INSANE PEOPLE WHO SPEAK WORDS OF WISDOM Someone asked a Buzrug regarding the Majzoobs: “These people are insane, yet they speak words of hikmat (wisdom) and ma’rifat (divine knowledge). What is the underlying mystery?’ The Buzrug explained: ‘Initially these people had possessed two things: Aql and Fadhl. Allah Ta’ala eliminated their Aql, leaving them with Fadhl, hence they speak words of hikmat and ma’rifat.’ (Fadhl refers to the special grace of Allah Ta’ala.) QUALITY OF IBAADAHDESIRE FOR RESULTS Nowadays there is a great calamity — while there is indifference towards effort and struggle, the desire is to obtain the results and fruits of effort. Is the taufeeq of engagement in the effort an insignificant result? A person complained to Hadhrat Haaji Imdaadullah (rahmatullah alayh): “I engage in thikr, but do not discern any benefit.” Hadhrat said: “Is your engagement in thikr an insignificant benefit?” A person said to me: “I do not derive pleasure in thikr.” I said: “What pleasure do you expect in thikr? Where are you searching for pleasure?” People understand such issues as the goal when in reality these things are not the goal. This attitude is proof for a person’s unawareness of the Path. People have become total strangers of this Path. Leave alone the poor masses. Even the Ulama are trapped in such misconceptions. TRUE PEACE ONLY IN ZIKRULLAH True peace is not attainable without Thikrullaah. I can take an oath and say that no one enjoys the peace of the Ahlullaah although it may appear that there is no difference between them and others in relation to physical difficulties and hardships. Notwithstanding the physical difficulties and discomforts, their hearts are at peace on account of their engrossment with Thikrullaah. “Hark! With the Thikr of Allah to hearts find peace.”—Qur’aan CONSTANCY IN ZIKR WILL EVENTUALLY PRODUCE RESULTS Be constant in dhikr even if the heart and mind is not present and there is no enjoyment. In due course the dhikr will develop into such a habit, there will be no repose without it. For example, initially when a person smokes a huqqa (smoking pipe), he experiences giddiness, nausea and vomiting. By regularly smoking, this condition changes and now he cannot do without it, so much so that even if he doesn’t have food, he must have a few drags on the huqqa. On another occasion Hadrat said (on the same subject): Although not felt, benefit (from dhikr) is achieved from the very beginning. A child grows daily, but it can never be determined how much the child has grown for a particular day. One can gauge the growth of the child only after a considerable amount of time has passed by comparing his present condition to the previous. A major difference will be noted. In the same way, dhikr, in the initial stages seems to be devoid of benefit, but actually he is receiving benefit all the time (without realizing it). Once Hadrat said: Drops of water continuously fall on a stone resulting in eventually a hole being formed. Can it be said that the last drop formed the hole on the stone? Never! The first drop was just as effective as the last drop in forming the hole. Never consider the first drop to be useless. In the same way, the first day’s dhikr that one considered to be without benefit is undoubtedly beneficial! The special (spiritual) condition that has been achieved is the result of the first dhikr just as the latter dhikrs. THE IMMEDIATE BENEFIT OF ZIKR Be constant in Thikr regardless of lack of spiritual enthusiasm. Gradually the thaakir will become so much addicted to Thikr that he will have no peace without it. The benefit of Thikr begins from the very first day although this is not perceived. After a considerable period of time, if the thaakir’s present state is compared with his previous condition, the difference will be discerned. In the beginning it appears that there is no benefit whilst in reality the benefit is constant. Water constantly dropping on rock ultimately creates a deep impression in the rock. The deep impression is not the effect of the final drop. The very first drop has the same effect as the last drop. It is therefore improper to negate the efficacy of the first drop. The Thikr of the first day has the same effect as the Thikr of the last day has on the ultimate spiritual state of the thaakir (the one who engages in thikr). DO NOT OVER-EXERT YOURSELF IN CONCENTRATION A cursory concentration suffices in salat, dhikr, etc. Do not exert yourself otherwise the heart and mind will be harmed. Exertion in concentration also causes tiredness and distress, resulting in the disruption of benefit. Proficiency in concentration will gradually, step by step be achieved through cursory concentration. Also, do not exert yourself to preserve a certain [spiritual] condition, nor hanker after such a condition. Extremism is harmful. Do what you are required to do. Ability and conditions will form on its own. Don’t agitate yourself nor concern yourself with results and conditions. The main objective is to keep oneself engaged and occupied. THE OBJECTIVE IS AMAL NOT SPIRITUAL BLISS The objective of enthusiasm is amal (i.e. to practise the ahkaam of the Deen). The objective of amal is not attainment of enthusiasm (or some spiritual state – Kaifiyat). As long as there is constancy in amal, the Maqsood (objective) has been achieved even if the amal is not accompanied by enthusiasm (or by some spiritual condition such as pleasure, elation, etc.). One should not become grieved for failure to attain any spiritual condition (kaifiyat). Of importance is to ensure that there is no deficiency in amal. WAITING FOR PERFECT SENERITY IS FUTILE To wait for total settling of the mind (i.e. complete devotion to Allah) is futile. This is not possible while one is caught up in this world (with its responsibilities and duties). To achieve this, even in a troubled and perplexed condition, start the connection with Allah Most High. Gradually such single-minded devotion will follow. Otherwise life will come to an end (waiting) and complete devotion will not be achieved. NO HARDSHIP IN IBAADAH Nowadays, people regard Ibadat to hardship. Wallah! There is no hardship in Ibadat. Ibadat is like varieties of delicious foods. There is no hardship in participating in such varieties of delicacies. If this is branded as hardship, it will be tantamount to denying the quality of nourishment of food. I take oath by Allah! These virtuous deeds of the shari’ah are like bread. Initially the baby finds difficulty in eating bread and seeks to abstain from it. However, once the realization has dawned on the child, he will understand the bread to be a mercy. Similarly, the worshipper experiences some difficulty initially in Ibadat. But later, when experiences the pleasure of Ibadat, he will engross himself wholeheartedly therein. WE FLEE FROM IBAADAT Alas! We are increasingly becoming the enemies of such things which create the love of Allah. We flee from the Ibadat of Allah. On the other hand, we adopt the things which distance us from Allah. COMPLETE SUBMISSION WILL RESULT IN BARKAT I claim with emphasis that if a person submits fully (to the Shari’ah), the result will be barakat (blessings) in abundance. But one should be steadfast. In the beginning one will not discern benefit. However, later such noor (spiritual light) will be perceived that peace of mind without obedience will not be possible. In fact, the effect of such obedience will extend to others. COMFORT AND PLEASURE COMES AFTER ACCOMPLISHMENT OF WORK People search for comfort (and pleasure) in the works of the Deen. While such comfort does occur, it is only after accomplishment of the work. But people desire to attain this comfort first. Their similitude is that of a sick man who complains of his ill- health. While he wishes for good health, he abstains from medicine. Health without eliminating the sickness is not possible. The eliminating of sickness cannot be effected without medical treatment. However in the affairs of the Deen the intelligence of people has become deranged (because they are reluctant or refuse to adopt correct methods for spiritual reformation and benefit). WE CAN ATTAIN GOAL ONLY BY ALLAH’S (AZZA WA JAL) FADHL Although we lack the ability to reach the goal of Divine Proximity, we can attain it by means of His Fadhl (Kindness), not by our efforts. Even if our efforts are useless, He is such a Gracious One Who ensures that we attain the Goal. At least we are expected to get up and walk. Then His Rahmat will take us into His Merciful Lap. It is however necessary that we be constant in our effort. RESTLESSNESS IS ALSO A BLESSING In reply to a Molvi Saheb who had complained about his feeling of restlessness, Hadhrat commented: “What really is the incumbency for tranquillity (sukoon)? Even if one does not achieve sukoon throughout life, there is no harm? Restlessness (Idhtirab) is also a great ni`mat (bounty) of Allah Ta’ala. There is also much wisdom for this state.” CONSTANCY IN ZIKR IS THE AIM Hadhrat Haji Saheb was in Tareeqat, the Imaam and Mujtahid of his time. In this field he was a Muhaqqiq and a Mujaddid. Once a man complained to Hadhrat Haji Saheb, “I engage in thikr, but do not discern any benefit.” Haji Saheb said, “What! Is your constancy in thikr and the taufeeq to engage in thikr not a benefit?” Nowadays, people are averse to striving. They want to attain the ranks of wilaayat and qutubiyyat in a day. This is the path in which you even spend your entire life without realizing if you have achieved anything or not. Even if you discern that you have achieved nothing, the reality is that you have attained success. Everything has been achieved. The condition of constancy is very blessed. The aim is to achieve this condition. PERPETUAL THIKR IS NOT POSSIBLE WITHOUT ISLAAH It is possible to sit for a day and engage in Thikr for some time. But, perpetual Thikr is not possible without Islaah (self-reformation) and seclusion. The focus on perpetual Thikr is the effect of Divine Focus on a person. It is a bestowal of Allah Ta’ala. If Allah’s Focus is not directed to a man, he will never acquire the taufeeq for perpetual Thikr. Awaariful Ma-aarif is a kitaab of Hadhrat Shaikh Shuhaabuddin Suharwardi (rahmatullah alayh). He narrates therein the episode of a Buzrug who one day found that he was unable to move his tongue with Thikr. He had the intention and the sanity, but his tongue refused to co-operate. Greatly distressed, he supplicated to Allah Ta’ala to apprize him of his sin to enable him to repent. By way of Ilhaam (divine inspiration) he was informed that on a certain day an evil word had slipped from his mouth. He was now suffering its punishment. After considerable supplication, remorse and shedding tears, he was forgiven and his tongue regained the ability of Thikr. THE REWARD FOR HAVING SINCERE INTENTION FOR ZIKRULLAH After Hadhrat Ibraaheem Bin Adham (rahmatullah alayh) had passed away, a Buzrug saw him in a dream and asked how he had fared by Allah Ta’ala. Hadhrat Ibn Adham said: ‘Alhamdulillah! Allah Ta’ala bestowed His fadhl (grace and favour) and lofty ranks. However, near to my home lived a poor man. He always yearned to devote all his time for the Thikr of Allah, but he never gained the opportunity. I did not receive the lofty ranks which Allah Ta’ala had bestowed to him.’ PLEASURE IN OBEDIENCE The accepted servants of Allah who derive pleasure in obedience of Allah Ta’ala have neither need nor desire for worldly kingdoms and political power. Even if these should be bestowed to them, they yearn for the pleasure which is the effect of the obedience. They have no desire for the pomp and pleasure of the world. PLEASUREABLE STATES DEPENDENT ON STEADFASTNESS * “Pleasurable spiritual states (ahwaal) are dependent on istiqaamat (steadfastness) and A’maal-e-Saalihaat (pious deeds).” * “Nisbat (a special relationship) with Allah Ta’ala is the effect of Allah’s Ridha’ (Pleasure), and this is attainable only by way of obedience.” * “On some the effects of Love for Allah are dominant, while on others the effects of Love for Rasulullah (sallallahu alayhi wasallam) appear dominant. There is no conflict between the two. Both are the same. It is only a difference of colour.” (Love for Rasulullah – (sallallahu alayhi wasallam) is the effect of Love for Allah Ta’ala. The Qur’aan says: “Whoever obeys the Rasool, verily, he has obeyed Allah.”) COMFORT IN SALAAT COMES WITH EFFORT AND MORAL REFORMATION The reality of success is comfort. The comfort which the heart derives from Salaat cannot be gained from even a thousand varieties of delicious food. However, the perception of this comfort is attained after a specific time period which varies for different persons (depending on their effort and moral reformation). THE REWARD FOR OBEDIENCE IS IN THIS WORLD TOO The great and primary reward of Taa-at (obedience to Allah Ta’ala) is thawaab (reward) in the Aakhirat. This reward is attainable if the act of obedience is executed correctly by observing its conditions and etiquettes (aadaab). Another benefit is the special barakaat of the good deed which is manifested even in this world. However for this achievement it is necessary to have the intention of it at the time of rendering the deed. For example, one of the benefits of Namaaz according to the Qur’aan is the taufeeq to abstain from sins. This benefit will be obtained only if Namaaz is correctly performed with its conditions and etiquettes and also the intention of gaining the taufeeq to abstain from sins. THIKR WITHOUT PLEASURE By means of constancy in even Thikr without experiencing pleasure (sweetness), divine proximity and spiritual health are achieved. This achievement overshadows all kinds of pleasure. MAKE THIKR AND FIKR INCUMBENT Make thikr and fikr incumbent on yourself. (Fikr is to ponder, reflect and derive lesson). Allah’s remembrances becomes embedded in the heart by means of fikr. Then Allah’s remembrance becomes simple at all times. The remembrance of Allah produces peace in the heart. The effect of thikr is the flight of shaitaan whereas the effect of ghaflat (obliviousness) is shaitaani wasaawis. Keep the tongue moist at all times with the thikr of Allah whether you are able to concentrate or not. The gain of thikr is virtue. The tongue is the organ involved the most in sin. Thikr prevents the tongue from indulgence in sin. The cause of sin is forgetfulness. Its remedy is Thikrullaah. ENGROSS YOUR EVERY MOMENT WITH ZIKRULLAH Even if reciting continuously, ‘Allaahu, Allaahu’ is not accompanied by sincerity, it is not futile. However, as a result of continuous repetition the ability (for Thikr) will be cultivated. The very initiation of this act will be an aid for future endurance. Therefore, do not consider even a little effort to be futile. Not a single moment should be devoid of some activity. (Every moment of the Mu`min’s life should be occupied with something beneficial). EXERCISE MODERATION * If while engaged in Thikr/Tilaawat (or one’s daily quota of auraad), sleep overwhelms you, take a rest. Go to sleep. Do not combat the overwhelming sleep. This could lead to a dryness in the brains. The consequence of this is the development of corrupt thoughts. Sometimes the zaakir gains the impression that such thoughts are ilhaam (divine inspirations) and he begins to think of himself as a buzrug. Such a person ultimately becomes insane. It is for this reason that Rasulullah (sallallahu alayhi wasallam) said: “There should be no extremes in sleeping.” (Sleep should neither be excessive nor too little.) * Once a Zakir told Hadhrat Maulana [Rasheed Ahmed]Gangohi (Rahmatullah alayh), that at the time of Zikr he gets tired. He replied, “Either take a pillow and sleep or do your Zikr. There’s no cure of tiredness except sleeping. ISTIQAAMAT (FIRMNESS) GREATER THAN KARAAMAT (MIRACLES) Firmness in the perpetuity of one’s ma’mulaat (programme of daily ibaadat) is an elevated, wonderful acquisition. With this acquisition, the lack of any new spiritual experience is not disadvantageous. Firmness is termed Istiqaamat. The Akaabir (senior Mashaaikh) aver that Istiqaamat surpasses Karaamat (miracles). PERSISTENCY IS THE WAY TO IMPROVE DEFECTIVE DEEDS Continue practising deeds as best as you can. Never abandon deeds because of deficiencies. By constancy the defects are removed and perfection attained. This is the way to improve and perfect deeds. SWEETNESS OF IBAADAT MISSING DUE TO SPIRITUAL ILLNESSES In our times people are not geared up to focus on actions. Leave aside the laity, even the distinguished ones mostly run after secrets (asrarāt) and pleasures (dhaukiyāt) of sulūk. Hence this topic has become very necessary to tackle. The reason why some Sālikīn may not be inclined towards actions (a’maal) is because there is not much leisure or delight in a’maal in the beginning, while the dhaukiyāt are filled with delight. An example of action is that of a medication. It is not pleasant to one’s taste in the beginning, but once it becomes an addiction then it starts to give delight like food. This is why those who have reached higher levels in sulūk find more delight in actions. This has been mentioned in Hadīth, “Coolness of my eyes has been placed in the Salah”. Those seekers who complain that they do not get any pleasure in dhikr, salah or fasting, make me laugh. Has anyone ever complained to a doctor that the medicine does not have a good taste? Then what is the meaning of such a complaint in this case? The dhikr and salah has been given as a medication for the seeker, so should a seeker be worried if there is any delight or taste in this medication? Indeed, once one has made these actions as their habit, the actions start giving pleasures like food as well. Just like opium and tobacco are medications in essence, once a person’s body makes a habit of it, it becomes pleasurable items. Moreover, if the sheikh gives a way which brings ease in action then that was never his duty, rather it is a good gesture on his part. Hence a doctor is only liable to gives a prescription. The patient does not have the right to demand additional cardamom and pān (beetle leaf delight). If the doctor gives a prescribed medicine as well as some delight thereafter, then that is his generosity. Some doctors in the past used to have this habit that they would give the medication as well as relaxation in diet. It is known about Maulana Hakeem Mu‛īn ad-dīn rehmatullah alayh that he would allow his patients to eat whatever they wish in front of him but not afterwards. This was because whatever the patient would eat in his presence, he would be considerate of it in the prescription. This is only due to his compassion otherwise the patient has no right to demand such treatment. ReliableFatwaas

Loans and Debts Rasulullah Sallallaahu Alayhi Wa Sallam has stated: î Whoso gives respite to a debtor or forgives his debt, Allah will save him from the calamities of the Resurrection Day. (Muslim) î Whoever is owed by one of his brothers and allows respite for the payment of the debt will be given the reward of charity (equal to the amount owed to him) for each day he gives respite to the debtor. (Ahmad) î Whoso takes loan of the properties of men intending to pay it back, Allah gives him means to pay it, and whoso takes loan intending to destroy it, Allah will destroy him on its account. (Bukhari) î After the major sins which must be avoided, the greatest sin is death in a state of debt, having left behind no assets to pay it off. (Ad-Darimi) î By the One in Whose Hand is the life of Muhammad, if a man be killed in the way of Allah and then raised to life, and again be killed in the way of Allah and again raised to life, and again be killed in the way of Allah and again raised to life with debt due from him, he shall not enter Paradise till his debt is paid. (Ahmad) Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Du'a posted by sister anisafatima is Arabic رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي [25-28: طه] O my Lord! expand me my breast; Ease my task for me; And remove the impediment from my speech, So they may understand what I say [20:25-28]

Beautify your Gatherings عن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه وسلم زينوا مجالسكم بالصلاة علي فان صلاتكم علي نور لكم يوم القيامة.رواه الديلمي (القول البديع ص 278) Hadhrat ibn Umar (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Beautify your gatherings by reciting durood upon me. Verily your durood upon me will be a source of light for you on the day of Qiyaamah. Glad Tidings for Durood Recited Muhammad bin Maalik (Rahmatullahi Alaihi) says: “I travelled to Baghdad in order to study under Qaari Abu Bakr bin Mujaahid (Rahmatullahi Alayh). While we were seated in a circle around him and reciting, an old man entered with a very old turban on his head, wearing an old tattered shirt and a very old shawl over his shoulders. When Abu Bakr (Rahmatullahi Alaihi) saw him enter, he stood up in honour and respect. He rose from his seat, seated the old man in his place and enquired about his health and the welfare of his family. The old man replied: “Last night a son was born to me, and my wife asked me for butter and honey.” After hearing what hard times the old man was passing through in poverty, the Shaikh became very sad and in this state his eyes closed and he saw Rasulullah (Sallallahu Alayhi Wasallam) in a dream. Rasulullah (Sallallahu Alayhi Wasallam) said: “O Abu Bakr, why this sadness and sorrow? Go to the wazeer, Ali bin Isa (Rahmatullahi Alayhi) and convey to him my salaams, and indicate to him that you are a man who never sleeps on Friday nights until you have recited one thousand duroods, but this Friday you only recited seven hundred durood because the messenger of the king interrupted your recitation as he came to call you to the king’s presence. You went there and upon returning, you completed the rest of your durood. Having told him that, tell him to give a hundred gold dinaars to the father of the newly born child for his necessities. Qaari Abu Bakr bin Mujaahid (Rahmatullahi Alayh) rose immediately and took the old man with him to the wazeer. Arriving there, he said, ‘Rasulullah (Sallallahu Alayhi Wasallam) has sent this old man to you.’ When the wazeer heard this, he arose from his seat and made the old man sit there. Qaari Abu Bakr bin Mujaahid (Rahmatullahi Alayh) then related to him the entire incident. The wazeer became extremely happy and full of joy. He commanded his slave to bring the money bag and he handed over from there one hundred dinaars to the old man. He took another hundred dinaars to give Qaari Abu Bakr bin Mujaahid (Rahmatullahi Alayh) but he refused to accept it. The wazeer insisted saying, “Do take it because of the glad tidings that you have brought me. This was a practice between Allah Ta’ala and myself about which you have brought me good news. No one else knew about it. Here, take another hundred. This is for the good news you have brought me. You have made me happy to know that Rasulullah (Sallallahu Alayhi Wasallam) is aware of my durood recited upon him. Take another hundred for the trouble you underwent to come here.” In this manner he took out one hundred after another till an entire thousand had been given. However Qaari Abu Bakr Mujaahid (Rahmatullahi Alayh) refused to take any of it saying, “Rasulullah (Sallallahu Alayhi Wasallam) commanded us to take only one hundred dinaars, we shall not take anything more than that.” Ihyaaud Deen يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Carrying out Actions for the Pleasure of Allah Ta’ala عن أبي الدرداء رضي الله عنه عن النبي صلى الله عليه و سلم قال الدنيا ملعونة ملعون ما فيها إلا ما ابتغي به وجه الله تعالى رواه الطبراني بإسناد لا بأس به (الترغيب و الترهيب 1/61 Hadhrat Abu Dardaa (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “The entire world with whatever is contained in it is cursed (on account of it distracting one from Allah Ta’ala and the Hereafter), except those actions carried out for the pleasure of Allah Ta’ala.

The First Food of this World: Mother's Milk 'The importance of this recent discovery was revealed to us 14 centuries ago' From the moment a baby opens its eyes to this world, its body must adapt to a new life. Every factor to facilitate this adaptation has been put into effect during and after the pregnancy. The clearest example of this is the stage of the formation of mother's milk. The formation of the milk is provided by the mother's hormones. The production of milk is connected basically to a hormone called "prolactin" produced by the anterior pituitary gland in the brain. During pregnancy, the progesterone and the oestrogen hormones produced by the placenta prevent prolactin from being activated and producing milk. But the placenta is discharged after birth causing the level of progesterone and oestrogen in the blood to fall; after this, prolactin comes into action and contributes to the formation of milk. Because of this communication among the hormones, such a valuable nutrient as mother's milk is prepared exactly at the moment when the baby needs it. This is indeed a momentous exchange of information. While the placenta is in the body, it performs vital tasks but at the right time it must be ejected. This brings with it a very important development for human life. In the stages of human creation all the things that take place complement one another. Certainly, these are clear proofs that every human being has been constructed by a supreme power. And these stages continue after the baby has come into the world. The production of milk by the mother increases according to the baby's need for nourishment. In the first days, up to 50 g. is produced; in the sixth month, the production may be as high as one litre. Those scientists who have tried to find the formula for mother's milk have been unsuccessful after long investigations because there is no standard type of mother's milk. In every mother's body, milk is produced according to the needs of her own baby, and this milk nourishes the baby in a way that no other extraneous nourishment can. Research has shown that the antibodies, hormones, vitamins and minerals in mother's milk are determined by the needs of the baby. The Difference Between Mother's Milk and Other Nutrients The use of nutrient material other than mother's milk does not completely meet the needs of the baby. For example, no other nutrient material contains the antibodies required for the baby's immune system. Cow's milk is considered to be the classic nutrient material for babies. When we compare it with mother's milk, we can better understand the superiority of the latter. In cow's milk there is a higher amount of casein than in human milk. Casein is a protein found in coagulated (sour) milk. This material breaks down into larger pieces in the stomach making digestion difficult. For this reason, cow's milk is harder to digest than mother's milk. The fact that little of this material is found in mother's milk makes the baby's digestion easier. These two kinds of milk are also different with regard to the composition of amino acids. Due to this difference in composition, the total number of amino acids present in the plasma of a baby fed with cow's milk is greater; the level of some amino acids is too high while the level of others is too low. This has negative effects on the nervous system and, because of the higher protein content, places an extra burden on the kidneys. Another factor that makes mother's milk different is its sugar content. In mother's milk and cow's milk there is the same kind of sugar-lactose. But the amount of lactose in human milk (L / 7g) is different from that in cow's milk (L / 4.8g). Besides, the large coagulated particles of cow's milk pass much more slowly through the small intestine. For this reason, high amounts of fluid and lactose, which are very important, are absorbed in the first section of the small intestine. Coagulated particles of mother's milk (unlike those of cow's milk) pass through the small intestine easily, and lactose and fluid reach the large intestine. In this way, a healthy intestinal structure develops. The second advantage of the great quantity of lactose found in human milk is that it ensures the synthesis of a material called "cerebroside", which plays an important role in the construction of the essential structures of the nervous system. Despite the fact that the fat level in mother's milk and cow's milk is almost the same, the quality of those fats is different. The linoleic acid in mother's milk is the only fatty acid required in the nourishment of the baby. Another factor that distinguishes mother's milk is the amount and proportion of the salt and minerals it contains. For example, in cow's milk the amount of calcium and phosphorus is high; but the ratio of calcium to phosphorus in cow's milk makes it difficult to digest properly. Phosphorus can combine with calcium in the digestive tract and actually prevent the absorption of calcium. Therefore, if a baby is given cow's milk in the first days of its life, the way can be opened to certain abnormalities due to a drop of the level of calcium in the blood. 1 Apart from this, human milk is 50% iron. Because cow's milk contains a much lower proportion of this mineral, babies fed on cow's milk can develop anaemia linked to iron deficiency. Richness in vitamins is another factor that makes mother's milk indispensable for the baby. From the point of view of the vitamins they contain, mother's milk and cow's milk are quite different. Despite the fact that the level of vitamin A is the same, the level of vitamins E, C and K is higher in mother's milk. The amount of vitamin D in mother's milk is sufficient for the baby's needs. Mother's Milk Protects the Baby at Every Stage A baby coming into the world from the protected, bacteria-free womb of its mother must fight against several bacteria in the external world. One of the most important features of mother's milk is that it protects the baby from infections. The protective cells (antibodies) that pass from the mother's milk to the baby cause the baby to start fighting against bacteria it had never known before, as if it had actually been informed. The antibodies contained in great quantities in the form of mother's milk called "colostrum", which is secreted in the first few days after birth, perform an especially protective function. This protection that mother's milk provides for the baby (protection from slight infections to very serious ones), is vitally important for the first few months, and its benefits increase in proportion to the period of breast feeding. The benefits to the baby of mother's milk become more evident every passing day. One of the things scientists have discovered about mother's milk is that it is highly beneficial for a baby up to two years of age. 2 The importance of this recent discovery was revealed to us 14 centuries ago: We have instructed man concerning his parents. Bearing him caused his mother great debility and the period of his weaning was two years: "Give thanks to Me and to your parents. I am your final destination." (Qur'an, 31: 14) islaaminfo.co.za

The Prime Time with Allah Ta‘ala We understand the prime time for television and all other things. But have we understood the prime time with Allah Ta‘ala. The prime time is at tahajjud towards the last moments of the night. But for that we need to have a light stomach so that we can concentrate and focus. That is when one will receive the true enjoyment, and it is a different sweetness which you always wish to escalate. It is even better than the sweetness that one will get when being intimate with one’s own wife. Source: Al-Haadi

A woman’s heart should be so lost in the love of Allah تعالى that a man needs to seek Him in order to find her

Hazrat Abu Hurairah RA reported: Rasulullaah Sallallaahu alyhi Wasallam recited in the two Sunnah Rakaah of the Fajr prayer, Surah Al-Kafirun (in the first Rakaah), and Surah Al-Ikhlas (in the second Rakaah) ~Muslim

Bismillah Bushra Tbakhi The medical Student who memorised the Qur'an in two-and-half Months! Here’s my quran story summarized with my tips. First of all, alhamdulilah … alhamdulilah.. Allah has blessed me with this great Amanah (trust) and this great gift.. Alhamdulilah.. And I ask Him humbly to allow me two things: to revise the quran, and to inspire others. May Allah bless you with this great gift. It can be done. All you need is determination and duaa. You don’t even need all the time in the world. It was a crash-memorization camp, and alhamdulilah/mashallah I finished in about 2 months and half. Alhamdulilah I was on vacation for part of my memorization journey, but for the majority I was busy, still going to school (the hospital, 5 days a week). Still having to see patients, still getting in trouble with doctors for slacking off. Although I wasn’t studying, time really was not on my side- but I realized that’s not what’s most important. Many girls in the actual camp finished in 2 months, and the first girl finished in one month. It really is possible! I was supposed to finish in 2 months exactly- 10 pages a day. Most days I could do this, but on days I couldn’t I would make it up the next day if possible.. which is fine- still worth it. Still, make your goal big.. Reach for the moon and you will land among the stars! Here are my humble tips: Seek Allah’s help. Make duaa. When you reach Juzu 7.. or 14.. or anything.. and you start to lose motivation- turn to him. They are His words and He alone can teach you them. Get a portion done in the morning, especially if you are busy. The days where I could manage at least 1-2 pages before noon, made the 10 pages much easier. If I started after noon, it would take longer. #EarlyBirdBarakeh Cancel Stuff. Say No more often. You have to cut back on some things you are used to. Its just the way it works. Even if you do have time to do other things, you don’t have the energy. Too much non-quran things really takes you away from the mood. If your friends start to get annoyed by how much you are saying no recently- then you are doing it right. Find Recitation Coach(es). I couldn’t stay with the camp the whole time- so I would recite to my mom, sister, and friends. Try to stick to a couple people but have more than one person. If you need to recite and the person is busy you will get discouraged- so try to have a back-up. I used to even recite on the phone sometimes! Memorize and recite DAILY. No days off. None. Even if you memorize only page and your goal is to memorize 10. It has to become a habit. Plus, you start one page… then the next page looks easy.. then the next one goes fast.. Big chunks are easier! I used to think memorizing one page a time is faster- but actually.. memorizing 4-6 pages at a time makes it go faster. Its like your brain gets into “memorization” mode-and whats you recite to someone else its hard to get back into “memorization” mode to start again. So if you are doing 10 pages, try to memorize 6.. recite them to your “coach”, then the 4 pages will be easy inshallah. Even memorizing all 10 is not that hard! Don’t tell too many people at first. Because it gets kind of stressful when they keep asking where you reached, how many pages you’ve done, etc. Tell your “coaches” and tell your close friends for motivation and to not lose sight of the goal. Free your Mind-more than your time! It’s not about how many hours you have a day as much as how much you need to reduce mental clutter. I can get much more done in 2 hours relaxed than in 6 when I am worrying about something. The Quran does not enter with chaos. So before you start, make your to-do lists and put them aside, get essential things done, free yourself from worries and commitments. If anything worries you while you are memorizing, remember Shaytan doesn’t want you to focus and that the Quran will take care of your worries. When you are sleepy-do one more. I don’t even know why. I guess its just about pushing yourself. But I always felt barakeh when I did 1-2 more pages at night when I was getting sleepy rather than giving up. Motivate yourself with baby steps. Its daunting to be in Surat AlBaqara and be dreaming of Surat AlNaas. Just keep imagining how happy you will be to be in the next surah or next few juzu2s. When I was in the 13th I would be like: ya rab.. I want to reach 15…the middle. Then in 15- Ya rab, I want to reach 20th juzu2.. the majority. Then in the 20th.. Ya rab- till the 25th so almost nothing is left.. Then, ya rab- I have to finish!! Use one Mushaaf . Don’t switch around. I used mine every single day. And I used a pencil to mark around words and underline ayahs. And post-it notes for the next juzu2 so I would get excited to reach it. Try to get a standard size quran- too small is hard to memorize from. Too big is hard to hold. Avoid electronic Mushafs- they personally give me headaches and I find take more time. Plus you cant write on them. Phone- silent. Far away. I muted almost all notifications. Find your memorization-style. My best memorization technique is sign- language! I look hilarious when I recite something I know well. I memorize it all with hand gestures. It really helped me. I also sometimes would write them out, or write out the beginning of each ayah. Walking also helped because it gave me energy-but only for a few pages at a time. Listening to ayahs is nice-especially if you have trouble reading- but is time-consuming. But please do this if you can’t read it well because the worst thing you can do is memorize something wrong the first time. Divide page into halves or thirds-then glue together. Do one ayah, repeat a couple times. Do the next ayah, then repeat it with the one before it. Divide the page in halves or thirds depending on how many ayahs a page, then try them together at the end. When reviewing a large amount, review the BEGINNING of each ayah. When you keep repeating an ayah, chances are if you can start it you can finish it. So don’t waste your attention re-reading the whole page. Just test if you know the beginning of each ayah. Stay away from sins… but when you mess up- repent and keep going. Shaytan will tell you: there’s no point to memorize- you are a sinner. Or will remind you of a sin so that you feel that you can’t memorize. Seek refuge from Allah and keep going. If we were perfect, we wouldn’t need a Holy Book from Allah teaching us how to live our life. You won’t be perfect by the end. This is us trying to come closer to Allah as humans. Seek refuge from the shaytan, say Bismillah- and #justkeepmemorizing. Take breaks after reciting to someone- not after memorizing. I don’t know if this just worked for me- but I always found it more efficient. And don’t make them long. 10 minutes are a good refresher. More than that and you will lose the “memorization- mode” Find a partner. Or a group! Make it a challenge for those around you. Even away from the camp I was motivated thinking of the girls sitting memorizing at the camp working towards my same goal. Try to stay focused. When you take too long on one page because of distractions or daydreaming- it takes extra extra long. Stay focused, finish the page, then take your break. Not all ayahs are the same. Some ayahs are harder, you will have to find new ways to memorize them or repeat them more. That’s fine. Set time goals. I used to always have a max goal of half an hour per page. More than that- and I knew I was doing something wrong or not focusing. Sometimes it takes less- which is great! Just don’t lose track of time. Make connections. Sometimes I would relate one word with one word in the next ayah. It really helps. For example.. an ayah that has my friends name, and the next ayah would remind me of another friend. So I would connect those two words to tie the two ayahs together.. Look up tough words. Sometimes understanding that ONE hard word in the ayah- makes you understand the ENTIRE ayah which helps you understand the page and really helps you memorize. Too much tafseer while memorizing makes it harder- you start to understand it but forget the actual words. Tarteel later.. (Tarteel: slow, beautified recitation) I suggest that you don’t keep repeating each ayah with full tarteel when memorizing- it takes too long if you are aiming for a short time-frame and sometimes you memorize the “sound” and not the actual words. When I would memorize I would repeat them relatively quickly- to not lose energy or focus. (When you are done memorizing- enjoy your tarteel.) Once you finish, start planning your revision strategy. It is not a once and for all thing, and revising is essential! Especially if you finish it in a short time period. Ayahs about stories are the easiest! Enjoy them! A few Notes: For all those who asked, I do speak and read Arabic, and I have been alhamdulilah learning tajweed and Arabic for years. For those who do not speak Arabic or know Tajweed it would be best if you spent some time learning those first so you can memorize it correctly the first time. Also, I know from all my role models who memorized the Quran before me that you must memorize it several times. I realize that I have a lot of revision to do, and May Allah forgive us for our shortcomings, but we really do have to start somewhere.. Hope these help.. I ask of whoever is reading this to please keep me in your Du’aas.. May Allah bless you with memorizing the Quran and practicing its meanings.. And May the light of the Quran illuminate your path always. And Allah Knows Best…

15 Ways to increase earnings with proofs from Quran and Sunnah (Part 2 of 2) 8. Spending in the Way of Allah Ta'ala Say: "Truly, my Lord enlarges the provision for whom He wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allâh's Cause), He will replace it. And He is the Best of providers."[surah Saba, Verse 39] Abu Hurayrah Radhiyallahu Anhu said that the Prophet (Peace be upon him) said:“ Allah has said: ‘O Son of Adam! Spend I will spend on you!”[sahih Muslim (2/690)] The Prophet (Peace be upon him) said:“There is not a single day in which a servant wakes that two angels come down (from the Heavens). One of them says, O’ Allah! Give to the one that spends a substitute (for what he has spent). And the other one says, ‘O Allah! Give to the one that withhold some (his money) destruction!”[Al-Bukhari #1442] The Prophet (Peace be upon him) said,“While a person was in an open area of land, he heard voice in a cloud above him say. "water the garden of so-and-so!" So the cloud immediately departed, and started pouring its rain out on a rocky plain. A large crevice in the rocks collected all of this water. So the man followed the water (in its course), and he found a man standing in his garden, using an instrument to direct this water in different directions *(to irrigate his garden). He said to him, ‘O servant of Allah! What is your name?’ The man said ‘So-an-so,’ the same name that he had heard in the clouds! Then the man asked him, ‘O servant of Allah! Why are you asking me my name?’ So he responded. ‘I heard a voice in the clouds- the same clouds that this water came from- saying, “water the garden of so-and-so” with your name. What do you interpret this as (i.e. why do you think this happened )?’ So he said, ‘If you say this (i.e. if what you say occurred), then (the reason for this is that) I see what (crops) come out of it (this garden), and I give one third in charity, and I eat with my family one third of it, and I return one third of it (to cultivate more crops)”” and in another narration, it is reported that he said, …and I give one third of it to the poor, and the beggars, and the wayfarers.’ [Muslim (4/2288)] 9. Hijrah, Emigrating for the sake of Allah Ta'ala He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allâh and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allâh. And Allâh is Ever Oft¬Forgiving, Most Merciful. [surah Al-Nisa, Verse 100] 10. Marriage And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Sâlihûn (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allâh will enrich them out of His Bounty. And Allâh is All-Sufficent for His creatures' needs, All-Knowing (about the state of the people). [surah Al-Nur, Verse 32] 11.Supporting students of Islamic knowledge Anas Ibn Malik Radhiyallahu Anhu said,"There were two brothers (that lived) at the time of the Prophet (Peace be upon him). One of them would come to Prophet (Peace be upon him), whereas the other one would seek his sustenance (by working). So the the one who used to seek his sustenance complained to the Prophet (peace be upon him) about his brother. The Prophet (Peace be upon him) replied,‘It is possible that you are provided your rizq because of him’" [shaykh Al-Albani agreed it to be authentic, Saheeh Sunan Al-Tirmidhi(2/274)] 12. Showing kindness to the Poor The Prophet (Peace be upon him) said,"The only reason that you are aided in victory (against your enemies) and provided with sustainance due to your weak?" [Al-Bukahri (14/179)] 13. Being honest in ones dealings The Prophet (Peace be upon him) said:"The two parties of a transaction have the right (to annul the contract) as long as they don't separate (from each other). So, if they were truthful (to one another), and honest in explaining (the defects of an item), then they will be blessed in their transaction. But, if they lied, and hid (the defects of an item) then the blessings of their transaction are destroyed" [Muslim, # 3836] 14.Making the Hereafter One’s main Concern Once Zayd Bin Thabit was with Marwan, the leader of the City, when he went to visit 'Abd Al-Rahman Ibn 'Uthman Bin 'Affan, Abd Al-Rahman said, "Nothing caused him to come here, at this hour except a question that he wants to ask." So he asked him (what the matter was). He replied, "He (meaning Marwan) asked us about matters that we heard the Prophet (Peace be upon Him) say". I heard the Prophet (peace be upon him) say "Whoever puts this world as his only (and primary) goal, then Allah will divide his affairs for him, and He will place poverty before his eyes, and nothing will come to him of this world except that which was already written (i.e. pre-destined) for him. But whoever made the Hereafter his goal, the Allah will gather his affairs for him, and he will place richness in his heart, and the world will come to him conquered and submissive" [Al-Albani Silsila As-Saheehah, #950 ] 15. Striving to achieve the goal (for sustainance) He knows that there will be some among you sick, others traveling through the land, seeking of Allâh's Bounty; yet others fighting in Allâh's Cause. So recite as much of the Qur'ân as may be easy (for you), and perform As-Salât (Iqâmat-as-Salât) and give Zakât, and lend to Allâh a goodly loan, And whatever good you send before you for yourselves, (i.e. Nawâfil non-obligatory acts of worship: prayers, charity, fasting, Hajj and 'Umrah), you will certainly find it with Allâh, better and greater in reward. And seek Forgiveness of Allâh. Verily, Allâh is Oft-Forgiving, Most-Merciful [surah Al-Muzammil, Verse 20] And We have appointed the night and the day as two Ayât (signs etc.). Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation. [surah Al-Isra, Verse 20]

Malfoozaat on Tasawwuf – Part One TASAWWUF – The Rooh (Soul) of the Deen TASAWWUF IS THE ROOH (SOUL) OF ISLAM Tasawwuf in reality is nothing but the ROOH of Islam. Islam consists of two fundamental parts, viz the external laws pertaining to Ibadat and. the internal state of beauty, concern, sincerity and perfection on which (he external laws are to be based. Thus Tasawwuf is an integral part of the Shariat of Islam. Any “tasawwuf” beyond the confines of the Shariat is not the Tasawwuf of the Qur’an and Hadith, but is a practice of fraud and deception. The Tasawwuf of ALL the great and illustrious Auliyaa operate within strict control of the Sunnat of our Nabi (sallallahu alayhi wasallam). A tasawwuf which is at variance with the Tasawwuf of Rasulullah (Sallallahu alayhi wasallam) is not Tasawwuf, but is some satanic concept designed to obtain the pleasure of shaitaan. The main purpose of Tasawwuf is to eliminate the bestial qualities in man and to supplant them with the noble and virtuous qualities of angels. In this direction, Tasawwuf employs the advices, exhortations, restrictions, prohibitions and remedies prescribed by the Qur’aan, Hadith and the authoritative and authentic Auliyaa of Islam. PSEUDO-SUFIS HAVE INTRODUCED BID’AH AND SHIRK INTO THEIR ‘DEEN’ Tasawwuf is a misunderstood concept, its true meaning and significance in the daily life of a Muslim are lost, Commercial “sufis” (men who exhibit themselves as saints) arc trading Tasawwuf as some mysterious cult of “Mysticism” apart from the Shariat and Sunnat of Rasulullah (sallallahu alayhi wasallam). They have reduced Tasawwuf to potions, talisman, incantation empty rituals, and they have cloaked it with belief and theories of kufr and shirk. They have interwoven Tasawwuf with bid’ah and practices of corruption. All this have become necessary in the interest of their pecuniary benefits. A mystical cult appeals and preys on the mind of ignorant and unwary masses who seek an escape for their Shar’i duties and Ibadat in the fantasy of “mystical” concepts fraudulently conjectured by the fraudulent “sufis”. Such fraudulent “sufis” are swift in escaping the weaknesses and the spiritual lethargy of the masses and are adept in providing “easy” solutions of escape for a fee. Muslims who treasure their Iman and their Islam have to beware of such robbers of the Deen who are easily recognised by the high fees which they levy for spiritual initiation (ba’yt) into their mystical paths, for their annual renewal fees, for the tabarruk charges and for their many other fees subtley, but compulsorily levied in the supposed interests of their disciples. TASAWWUF IS SIMPLE If the Path is pursued correctly, the simplicity of Tasawwuf will be understood. The machinations of the mercenaries have made Tasawwuf into a mysterious and difficult cult. (Mercenaries here refer to impostors and incompetent khalifas / sheikhs / peers who lack proper understanding of the methods and goals of Tasawwuf. They have worldly and nafsaani motives, hence they mislead those who seek moral reformation — Mujlisul Ulama) The aim of Tasawwuf is the attainment of perfection of the Shariat. The experts have named this branch Tareeq – The Path – for easy comprehension. The name of the branch of Islam which relates to the reformation of A’maal-e- Zaahirah (External/physical acts) is called Shariat, while the branch which deals with A’maal-e-Baatinah (moral acts) is called Tareeqat. However, as a result of the confusion created by these ignoramuses, these two branches have been made to appear as opposites, repelling one another. LOSING THE OBJECTIVE OF TASAWWUF When customs become overwhelming, haqaaiq (realities) are then overshadowed. The true objective is lost. The objective of Tasawwuf is not auraad and ashghaal. Whilst these acts are aids for achieving the objective, they are not the objective. The actual objective of Tasawwuf is the islaah (reformation) of a’maal-e-baatinah (moral character). As long as reformation has not been achieved, the full benefit of auraad and ashghaal will not be acquired. In fact, sometimes the effect is vanity and pride. Therefore, reformation of moral character takes precedence over auraad and ashghaal. TASAWWUF IN THE QUR`AAN AND HADITH The Tareeq (i.e. Tasawwuf) is not at variance with the Ahkaam (of the Shariah). It is not apart from it. Hence the Aalim of the Tareeq is the Aalim of Ahkaam as well. In fact, Tasawwuf is for developing perfection in Salaat, Saum, Hajj, Zakaat etc. The Mashaaikh design Thikr and Shaghl for the attainment of perfection in Ibaadah. Alhamdulillah! I have substantiated the masaa-il of Tasawwuf on the basis of the Qur`aan and Hadith. These very acts (of the Qur`aan and Hadith) are the Tareeq while the Maqsood (objective) is Allah Ta`ala’s Pleasure. Besides this there is nothing else. The special methods of Ta`leem in vogue by the Mashaaikh are all tadaabeer (methods and exercises of attaining the goal). They are not the Maqsood (goal). Yes, they facilitate attainment of the goal – in short, the Qur`aan and Hadith are replete with Tasawwuf. However, intelligence is necessary for understanding. THE GOAL OF SULOOK The Maqsood (goal) of Sulook is the attainment of the Pleasure of Allah. For this purpose there are two requisites: (a) The Knowledge of the Path (b) Giving practical expression to this knowledge. The Tareeq (Path) is nothing other than resolute adherence to the Ahkaam-e-Zaahirah and Ahkaam-e-Baatinah. This Path has two acts which facilitate the Saalik (Traveller of this Path): Constant Thikr and the Companionship of the Pious as much as possible. If such Suhbat (companionship) is not attainable, then reading the works of the Auliya will be its substitute. Two things are obstacles in the Tareeq: Sins and involvement in futility. One act is beneficial for all of this. That is to keep the Shaikh informed of one’s conditions. Thereafter remains the natural ability of the Saalik. Depending on his own ability, he will progress. This is the Tareeq in a nutshell. (Ahkaam-e-Zaahirah refer to physical and practical deeds of the Shariah, e.g. Salaat, Saum, the rules pertaining to dealings, etc. Ahkaam-e-Baatinah refer to Morality – character – the purity of the heart and the like.) THE OBJECTIVE OF SULOOK (The Path of moral reformation and spiritual progress leading to Allah’s Proximity is called Sulook or Tasawwuf or Tareeq). The objective of Sulook is Divine Pleasure. There are two fundamentals for this acquisition: Knowledge and Practise (i.e. giving practical expression to knowledge). Thus the Tareeq is only one, namely, adherence to the exoteric an esoteric laws of the Shariah (Ahkaam-e-Zaahir and Baatin). Two acts aid the traveller in this Path: Perpetual Thikr and the company of the Pious. If one is unable to be in the physical company of the Pious, then the substitute for this is to study the life episodes of the Auliya. Two acts are obstacles in the Tareeq: Sin and futility. Then there is one act which is beneficial for the acquisition of all these factors. That is, constantly informing one’s sheikh of one’s conditions. Progress will then be proportionate to one’s natural ability. This in a nutshell, is the meaning of Sulook. THE FOUL STENCH OF CORRUPT ‘TASAWWUF’ When Tasawwuf becomes corrupted it is transformed into either insanity or hereticism (zindaqah). When a delicate object becomes corrupt, its decomposition is intense. SOUL OF TAREEQAT The Soul of Tareeqat is abdiyat (slavery). The attribute of abdiyat strengthens roohaniyat (spiritual fibre). Its effect is the emaciation of the nafs, which leads to self-annihilation (fana) These are the peculiarities and effects of abdiyat. Adiyat is achieved by action (i.e. giving practical expression to the teachings of the Shariat and Sunnat). These accomplishments are not the products of emotional states. Nowadays there are many people of hawa (desire) who hanker after emotional effects and acquisitions. (Hakimul Ummat refers to such ‘guides’ who lack understanding of the moral path (Tareeqat). Islaah of the nafs (moral reformation) is an unknown path for them. They sit in circles engaging in thikr programmes. When they are emotionally effected by the melodious tunes of their collective chorus singing acts, they are duped into believing that they are accomplished spiritualists who have attained lofty roohaani status. Yet when someone annoys them, they let off a litany of expletives. Describing such hallucinating ‘thaakireen’, Hadhrat Maulana Ashraf Ali Thaanvi says that they are “Bul Hawaas”, i.e. the Father of Desire”— Mujlisul Ulama) UNAWARENESS OF THE PATH PREVALENT EVEN AMONGST THE ULAMA There exists so much unawareness of the Path of moral reformation that, besides the masses, even to the elite (mashaaikh and ulama), this Path appears strange. They have memorized a few acts, and consider these to be necessary attributes (lawaazim) of wilaayat (sainthood). In fact, they have made the Maqsood (the Goal) the ghair maqsood (something not to be pursued). What is ghair maqsood is regarded as the Maqsood. Truly, they have no affinity with this Path, and they lack understanding of it. (Thus we find in this day practices such as halqah thikr in the Musjids, khatme- khwaajgaan, khatm of Yaaseen, singing songs in praise of the shaikh, etc. are regarded as the lawaazim of Tasawwuf—Mujlisul Ulama) MASHAIKH OF FORMER TIMES PAID GREAT ATTENTION TO MORAL REFORMATION It was mentioned that the Auliyaa of former times had undergone great struggles. Hadhrat commented: “Yes. The Mashaaikh of former times paid great attention to the reformation of character. They underwent intense hardships and struggles for this. Some worked for years in bathrooms (i.e. preparing hot water) some spent years in the wilderness, etc. At that time they did not pay so much attention to thikr and shaghl (i.e. prescribed forms of thikr and spiritual exercises). They had much courage and resolve and could bear the severest struggles. They regarded the Baarah Tasbeeh (the 12 tasbeehs) as being very advanced while nowadays this is the elementary instruction (for mureeds). The people of these times no longer have the same strength and resolve as the people of former times. In view of this weakness, the Mujtahideen of Tasawwuf have introduced concessions and made the task (of Islaah) easier. STAGES IN THE PATH OF TASAWWUF (SULOOK) There are two stages in the Journey (Sulook): Ser Ilallaah (the journey towards Allah), and Ser Fillaah (the journey in Allah). Ser Ilallaah is the process of moral reformation and firmness in Thikrullaah. Customary Sulook ends when these objectives are accomplished. Thereafter commences Ser Fillaah. This stage is a continuous process of spiritual elevation as the mysteries of the 29 Divine Attributes unravel and the relationship between the Rabb and the Abd (slave) becomes revealed. There is no limit in this stage of the Journey. The Qur’aanic aayat: “Verily, I am going towards my Rabb, and He will certainly guide me”, refers to these two Journies. The first portion of the aayat alludes to Ser Ilallaah, and the second portion, namely, “He will guide me”, refers to Ser Fillaah. HARMS OF DISCUSSING SUBTLETIES OF TASAWWUF It is futile, in fact detrimental to lecture about the subtleties of Tasawwuf to the masses. DEVIATE SUFIS Someone said to Junaid Baghdaadi (rahmatullah alayh): “There are some persons who claim that neither is Salaat nor Saum necessary for them because they have already attained their goal.” Hadhrat Junaid commented: “In attainment of the goal, they are true. But their goal is Saqar (i.e. Jahannam). If I have to live a thousand years, I will not refrain from any of my duties without valid Shar’i reason.” (The group of persons refer to the so-called sufis among the Ahl-e-Bid’ah.) DEFINITION OF A SUFI The author of Al-Yawaaqeet defined a Sufi as an Aalim ba Amal (i.e. an Aalim who acts in accordance with the Deeni knowledge he has acquired.) What a wonderful definition! ‘THE SUFI HAS NO MATH-HAB’ (“The Sufi has no Math-hab”– This statement has been the subject of much misunderstanding. The opponents of the Four Math-habs are fond of citing this statement in substantiation of their view. Explaining the meaning of this statement, Hadhrat Thaanvi – rahmatullah alayh- said): “The meaning of this statement is that the Sufi practises on the Ihtiyaat (the precautionary measure) which he discerns in the Four Math-habs. In contrast, those who abandon Taqleed of the Mathhabs, adopt the rukhsat (concession) which he finds in the Mathhabs. Taking into account the differences is valid as long as it does not clash with any prohibition of one’s Math-hab. For example, a Hanafi should abstain from touching his wife since this act invalidates wudhu according to the Shaafi Math-hab. The best course is to steer away from differences and act in terms of Ihtiyaat. If there are members of the different Math-habs performing Salaat behind an Imaam, then it is incumbent for him to take into account such differences. OBEDIENCE TO THE SUNNAH The condition of the Auliya is indeed wonderful. One Buzrug mistakenly placed his left leg first in the Musjid. He was immediately overcome with great fear. When someone asked him for the reason for so much fear, he said: ‘I fear that the Noor-e-Baatin (spiritual effulgence) which has been bestowed to me might be snatched away in consequence of me having acted in conflict with the Sunnah.’ In our age such a wide avenue of permissibility has opened up that besides such issues, people are not concerned with even Fardh and Haraam acts. FOLLOW THE SHARIAH If you desire to become the beloved of Allah, then muster up courage and follow the Shariah with firmness in both the zaahir and the baatin (i.e. in the observance of the outward deeds as well as in the moral precepts), and perpetually remember the Name of Allah (i.e.engage always in Thikr). Also occasionally stay in the company ofthe Ahlullaah (Men of Allah). In their absence (i.e. when physicalassociation is not possible), then study the kitaabs they prescribe. ALLAH IS THE DEFENDER OF THE SUFIS The Sufis (or the pious servants of Allah) are always criticized. But they adopt patience and silence. Do you know why they remain silent and adopt sabr? By means of sabr they acquire the aid of Allah Ta’ala. According to the Hadith, when a man vindicates himself, then Allah Ta’ala leaves him to defend himself. When a man adopts patience then Allah Ta’ala Himself extracts vengeance on his behalf. Describing Allah’s revenge taken on behalf of His patient servants, the Hadith explains that Allah Ta’ala becomes as angry as a raging lioness which protects her cubs. Sometimes He inflicts His punishment right here on earth on those who harm His servants, and sometimes He delays the punishment for the Aakhirah. THE WASAAYA (ADVICES) OF SHAH WALIYULLAH The summary of Shah Walyullah’s Wasaaya is: Do not unnecessarily keep company with the wealthy. Abstain from the company of ignorant Sufis, spiritually barren Ulama, and those who are engrossed in the rational sciences (logic, philosophy). Be in the company of an Aalim who is a Sufi who has renounced the world, who loves Thikrullah and the Sunnah, who does not give preference to one Math-hab over the other. Follow your own Math-hab (without believing that this Math-hab is better than the other Math-hab). Similarly, do not give preference to one Sufi Path over another Sufi Path. (While it is incumbent to adhere to one’s Math-hab, it is improper to denigrate any of the Four Math-habs. All Four Math-habs are the Truth and collectively constitute the Ahlus Sunnah Wal Jama’ah.) SUPERNATURAL FEATS AND EFFECTSTHE STATUS OF KARAAMAAT (MIRACLES) The emanation of karaamaat (miracles) from the Auliya is a confirmed Truth by the consensus of the Ummah. However, the masses have accorded an exaggerated status to miracles while they overlook the actual excellences of the Auliya. According to the Auliya, the status of karaamaat is less than even the Thikr-e-Lisaani (verbal thikr) which is unaccompanied by concentration of the heart. Thikrullah, irrespective of it being without concentration, is rewarded by Allah Ta’ala. Proximity of Allah Ta’ala is acquired by means of such rewards. On the contrary, karaamat is merely the demonstration of a feat. Neither is there thawaab for it nor is Divine Proximity achieved thereby. The display of karaamat is without the volitional power and action of the Buzrug. Sometimes the Buzrug is even unaware of the manifestation of a karaamat from him. KARAAMAAT ARE NOT WAYS OT ATTAINING DIVINE PROXIMITY While karaamaat are signs of Qurb (Divine Proximity) they are not the ways of attaining Qurb. According to the Akaabir (senior Auliyaa) the stage of karaamaat is lower than thikr with the tongue. Thus, saying once Subhaanallah, is superior to a karaamat because the former is a medium of Qurb, while karaamat is not. In fact, it is an effect of Qurb. A DIFFERENCE BETWEEN KARAAMAT AND ISTIDRAJ (‘MIRACLES’ OF KUFFAAR) If there is anything in which comfort and rest can be found, it is Thikrullah. One should be involved in it, adopt concealment and annihilate oneself (one’s ego – nafs). In this is pleasure. Without this there is no peace. “Verily, in the Thikr of Allah do hearts find rest.” (Qur’an: 195) A manifest difference between Karamat and istidraj is that the person demonstrating Karamat is a man of Iman, Ibadat and Taqwa. On the other hand, a person displaying istidraj is involved in evil deeds. (Istidraj – supernatural deeds displayed by Kuffar and fussaq.- Translator) DAJJAL WILL BE A SAAHIB-E-TASARRUF (PERFORMER OF SUPERNATURAL FEATS) It is not necessary that a Saahib-e-Tasarruf is also a man of the Shariah. Dajjaal will be a great displayer of supernatural feats. Iblees too is a great saahib-e-tasarruf. He penetrates into the body of man. (Saahib-e-Tasarruf is a person who is able to demonstrate supernatural feats). HADHRAT ABDUL AZIZ DABBAAGH Abreez is a kitaab on the life and conditions of an Egyptian buzrug, Hadhrat Abdul Aziz Dabbaagh (rahmatullah alayh). He was a complete illiterate. Inspite of this, he explained the Qur’aan and Hadith with great authenticity. He was able to distinguish between the Qur’aan/Hadith and the statements of people. Explaining this ability he said at the time of narrating Qur’aan and Hadith, a special kind of noor emanated from the mouth of the narrator. The noor which emanates at the time of reciting the Qur’aan differed from the noor of Hadith narration. This special noor did not accompany the speech of others. Another ability of this buzrug was his ability to discern the types of relationships people had with one another. He could discern if the relationship was lawful or unlawful. He explained that he would perceive a rope of noor binding the persons of a lawful relationship, and a rope of darkness extended if it was an unlawful relationship. (Rasulullah—sallallahu alayhi wasallam—said: “Beware of the firaasat of the mu’min, for he looks with the noor of Allah.” This ‘firaasat’ is the special power and ability of discernment and perception which Allah bestows to his Auliya in various degrees. — Translator) HAAJI IMDAADULLAH AND ALLAH’S AID During the 1857 Jihad campaign in India against the British invaders, Hadhrat Haaji Imdaadullah (rahmatullah alayh) who was wanted by the British government went into hiding. He remained in concealment in a room near to the stables of a wealthy person. A spy notified the British authorities of Haaji Sahib’s place of hiding. Soon some English officers came to the mansion of the wealthy person. They said that they had heard of his excellent horses and desired to view them. They were taken to the stables. Whilst looking at the horses they came to the room wherein Haaji Sahib was in hiding. The owner of the house was in a state of panic. When the door was thrown open, they saw a musalla spread open and a jug of water. No one was present. The officer asked: ‘Whose musalla and jug are these?’ The owner said: “I perform Namaaz in this room.” The officer: “Namaaz is performed in the Musjid not the stable.” The owner: “I perform Nafl Salaat in concealment.” The officers feeling embarrassed, apologized for the inconvenience caused and departed. After they left, the owner of the mansion went into the little room. When he entered, he saw Hadhrat Haaji Imdaadullah (rahmatullah alayh) sitting on the musalla engrossed in Thikr. Surprised and bewildered he asked Haaji Sahib: “Hadhrat, where were you?” Haaji Sahib said: “I was right here.” Indeed Allah Ta’ala had protected Haaji Sahib. The officers were unable to see him. THE SHAIKH’S PRESENCE AT MAUT Someone asked: “Is the Shaikh present at the time of the death of his mureed.” Hadhrat said: “There are two ways for this presence. Sometimes the Shaikh is present in reality. This is by way of karaamat. Such incidences are rare. Sometimes Allah Ta’ala despatches a spiritual substance in the form of the shaikh because of the mureed’s affinity with that form which draws his attention towards Allah Ta’ala. SIMULATION In the hadith related on the authority of Umar Ibn al-Khattab (radhiyallahu anhu) concerning the arrival of the Angel Jibril (alayhis salaam) and his questions about the fundamentals of Islam, the Messenger of Allah (sallallahu alayhi wasallam) said, “Of a certainty, he is Jibril descended in the form of Dihyah al-Kalbi.” [sunan an-Nasai: 4994] The appearance of an essence in another (or in another’s) form, despite the abiding of its own prior state and attributes, is termed simulation or tamaththul, while the form itself is called the simulated form. In dreams and in spiritual visions most things appear in simulated form. Occassionally, however, a miracle occurs and simulation takes place in the ordinary waking world. The hadith above, in which Jibril appears in human form, having assumed the appearance of Dihyah al-Kalbi, is ample proof of this phenomenon. It should be remembered here that Jibril was not actually transformed into a man. The occurrence of simulation is also verified in the following verse of the Qur’an: “Then we sent unto her our spirit, and it assumed for her the likeness of a perfect man.” [19:17] This, in no way, attests to the validity of the erroneous doctrine of the transmigration of souls. In simulation the state of the essence remains exactly as it was, whereas in transmigration this is not the case. TRANSFIGURATION There is no excellence in the act of transfiguration by which a man assumes different physical forms. Some Buzrugs (Auliya) who had achieved the ability of subjugating the elements were able to assume different physical forms. In view of the Rooh (soul) being a spiritual substance, these Auliya permeate the various physical forms with it (the Soul). Thus the single soul assumes several different physical forms. KASHF AND KARAAMAAT ARE NOT REAL ACCOMPLISHMENTS Kashf (inspirational revelation) and Karaamaat (miracles) are not accomplishments of excellence. If there was excellence in such supernatural demonstrations, these would not be granted to Dajjaal. Whenever he will desire, he will cause rain to fall. Shaitaan permeates the very veins of human beings. Despite such acts, he remains accursed. Some Auliya would weep when karamaat would become manifest on their hands. They would fear the development of vanity and pride as a consequence of the supernatural acts. PEOPLE TODAY HAVE CONTEMPT FOR SHARIAH BUT ARE ENAMOURED BY KASHF In our age the Shariat is viewed with contempt. People have no regard for the Shariat. They abuse and revile the people of the Shariat. I take oath by Allah! Divine proximity without the Shariat can never be achieved. If the ‘aarif’ of this age becomes the recipient of inspiration, he deems himself to have acquired Divine Proximity. Just as Kashf and Waaridaat can be a mercy, it can also be a trial. It is lamentable and most unfortunate that people search for divine proximity in ways other than obedience to Rasulullah (sallallahu alayhi wasallam), when Allah Ta’ala says: “We have not sent you except as a mercy unto the worlds.” MUKAASHAFAH EVEN OCCURS TO THE KUFFAAR Mukaashafah (inspirational revelations) is among the Ahwaal (spiritual states and conditions), hence it is not an objective to pursue. If Kashf does not occur to a man his entire life, his status of Qurb (divine proximity) is not reduced by one iota. Mukaashafah is not an excellence. Kashf occurs to even the kuffaar. In fact, after death everyone will automatically acquire the capacity of Mukaashafah. Here on earth we should pursue and acquire what we shall not be able to pursue after death, such as Salaat and Thikr. Furthermore, sometimes mukaashafah is harmful. For example, if kashf occurs to a man who lacks Deeni Knowledge, the pleasure of it will induce him to believe that Salaat and Saum are insignificant acts. This danger is more marked if he begins to see some visions of celestial light. He will then gain the impression of himself being on a Mi’raaj journey. The Auliya say: “The veils of noor are worse than the veils of zulmat (darkness).” (Veils of light are extremely deceptive. The novice in the Path is unable to distinguish between satanic light, Angelic Light and Divine Illumination). If there was any merit in the pursuit of kashf, Rasulullah (sallallahu alayhi wasallam) would have instructed us in this sphere. RECITATION OF ‘SUBHANALLAH’ ONCE IS GREATER THAN KASHF Kashf (inspiration) is generally considered to be a great achievement of perfection whereas it has no effect in the attainment of Qurb (Divine Proximity). Wallaah! Even if a person experiences kashf a thousand times, he will perceive not an iota of spiritual elevation as a result of such inspirations. However, after reciting Subhaanallaah a few times, he will be able to perceive a degree of Qurb with Allah Ta’ala. THE KASHF THAT ALL FOLLOWERS OF A TAREEQAH WILL BE SAVED …some sufiya got this kashf (unveiling) that all of the followers within their tarīq (path of Tazkiyah) will be forgiven. When this information reached the (jāhil [ignorant]) inheritors in these tarīq , they started to misguide the masses with it. This kashf does not mean that the murīds (seekers) of that tarīq would neither have to pray nor keep any fasts. After all even Rasulullah salallāhu alayhi wasallam has also been promised that his Ummah will be forgiven, so should we now start to think that there is no need for Salāh and Fast for this whole Ummah? One Sahābi radiallāhu anhu had once requested Rasulullah salallāhu alayhi wasallam that he wishes to gain closeness to Rasulullah salallāhu alayhi wasallam in Jannah. So Rasulullah salallāhu alayhi wasallam said to him, ولكن اعنى على نفسك بكثرة السجود Help yourself through excessive prostrations..* Thus Rasulullah salallāhu alayhi wasallam gave the solution for this request. Anyone who wishes to be close to him salallāhu alayhi wassalam should rely on establishing plenty of Salāh. This hadīth clearly indicates that the benefit in these different turuq (pl. for tarīq ) is dependant on the condition that one who will tread the path of that Pīr (i.e practice on all the struggles and exercises of the tarīq ). ILHAAM A Mufti Saheb said: “It has been narrated that Hadhrat Junaid (rahmatullah alayh) and Hadhrat Sirri Saqati (rahmatullah alayh) and other Auliya conversed with Allah Ta’ala.” Hadhrat replied: “It means ilhaam. They supplicated for something and Allah Ta’ala inspired the answer into their hearts. This communion could be described as Mukaalamah ma-Allah (conversation with Allah Ta’ala).” Sometimes this ilhaam is inspiration in an ambiguous form from which is gained an understanding, and sometimes it comes with specific words inspired into the heart. Sometimes it comes with a sound (i.e. a voice speaking). This voice is a creation of Allah Ta’ala. Figuratively this voice could be said to be the Voice of Allah Ta’ala like the voice that Hadhrat Musa (alayhis salaam) heard in the tree in the valley of Tuwaa. That Voice was not Allah Ta’ala. It was a creation of Allah Ta’ala. Shaikh Fareed who was among the senior Sufiyaa, said that this Voice is described as the Voice of Allah Ta’ala because between the Voice and Allah Ta’ala there was no independent actor / medium. However, just as our voices are the creation of Allah Ta’ala, so too was that Voice the creation of Allah Ta’ala. Since the medium of man (the activator) exists for this voice, it is not described as Allah’s Voice. THE BROTHER OF IMAM GHAZAALI Shaikh Ahmed, the brother of Imaam Ghazaali (rahmatullah alayh) would not follow him in Salaat. Once Imaam Ghazaali complained about this to his mother. The saintly lady reprimanded her son. He then complied with his mother’s instruction. When it was time for Salaat, he joined Imaam Ghazali. During those days Imaam Ghazaali was writing a kitaab. On that particular day he was writing Kitabul Haidh (the chapter on menses). During the salaat, some mas’alah (rule) pertaining to haidh entered his mind. Imaam Ghazaali’s condition of mind became revealed (makshoof) to his brother (He was a Saahib-e-Kashf). Shaikh Ahmed disassociated himself from the Salaat led by his brother. He went to his mother and asked: “If the garments are soiled with the blood of haidh, will Salaat be valid?” His mother replied: “No, the Salaat will not be valid.” Shaikh Ahmed said: “When Salaat is not valid with clothes soiled in the blood of haidh, how can it be valid when the heart is contaminated with the blood of haidh?” The saintly and intelligent mother said: “Haidh is a Najaasat-e-Zaahiri (an external / physical impurity). When Salaat is not valid on account of this impurity, how can it be valid with Najaasat-e-Baatini (internal / spiritual / pertaining to the heart), i.e. sin? (Sin causes spiritual contamination of the heart). His (i.e. Imaam Ghazaali’s) mind was on the blood of haidh while you were involved in the sin of tajassus (searching for or prying into the faults) of others. You criticize someone else’s Salaat while being oblivious of your own Salaat which is worse than his”. THE RULING OF ILHAAM AND KASHF Issues of kashf are not in any level of proof in the Shariah. The only upside of it is that if it does not conflict with the Shariah, then the person upon whom the kashf manifested itself, and his followers, may practise upon it. They may not be bigoted in its observance. Its non-observance may result in worldly harm and not harm in the hereafter. THE SHARIAH METHODS OF PROOF The Shariah has its ways and methods of proving something. If anything is not substantiated and proven in terms of the Shariah’s method, it will not be confirmed and proven. Ilhaam, kashf, amaliyaat, (ta’weez, etc.) and dreams are not among the Shariah’s ways for proving and confirming something. It is therefore haraam and a grave sin to brand a person a criminal, a thief, etc. on the basis of any of these methods which the Shariah does not include among its Turq-e-Ithbaat (Ways of proving and confirming). To accuse a person of a crime on the basis of information acquired from occult practices, a jinn, astrologer, mesmerism, etc., is such a severe sin which is tantamount to kufr. The Shariah does not accept any of these methods as absolute proof. THE STATUS OF DREAMS Dreams, visions and trances are not ways of Hujjat (proof and certitude) in the Shariah. Masaa-il cannot be formulated on the basis of dreams. Whatever is confirmed in the Shariah may not be abrogated by directives in a dream or vision. All Shar’i masaa-il remain intact. However, it is permissible on the basis of a dream to emphasize the angle which is precautionary in the Shariah. (Example, according to the Shariah it is best to abstain from anything which is doubtful. If such abstention is indicated in a dream, then abstaining will be emphasized without changing the classification of doubtful (mushtabah). The doubtful will not be labelled haraam on the basis of a dream, vision, ilhaam, etc.) DIFFERENCE BETWEEN WAHI AND ILHAAM Acting in contravention of Wahi is sinful and a punishable offence. Acting in conflict with Ilhaam is not sinful. In the Hereafter there is no punishment for violating Ilhaam. However, generally, if a man of Ilhaam acts in conflict with his Ilhaam, he is punished in this world. He is afflicted with some calamity. IMPORTANCE OF THE KNOWLEDGE OF WAHI In our era people regard such knowledge which is acquired by Kashf and Ilhaam to have greater importance. It is for this reason that they are more observant of such duas which were acquired by way of Ilhaam. They generally ignore what has been acquired by way of Wahi. Shaikh Akbar (rahmatullah alayh) has categorically said that sometimes there is a trial in knowledge acquired via the agency of Kashf and Ilhaam, while at sometimes there is rahmat in it. In contrast, knowledge which has been acquired by way of Wahi is always pure rahmat because our Nabi (sallallahu alayhi wasallam) was Rahmat lilaalameen (A mercy to the worlds). The rank of Kashf and Ilhaam is not equal to that of Wahi. People do not understand the value of the Pure Shariat. How lamentable! RECOGNIZING DIFFERENT TYPES OF THOUGHTS AND INSPIRATIONS There are different ways of recognizing the variety of thoughts which gush into the mind. Some thoughts are Ilhaam-e-Ilaahi (inspiration from Allah); some thoughts are Malaki (inspired by an Angel); some thoughts are shaitaani (satanic), and some are nafsaani (promptings of man’s nafs). If after one evil thought has been eliminated, another evil thought takes its place, and then after eliminating the second one, a third evil thought enters the mind, then such thoughts are from shaitaan. The objective of shaitaan is to disturb and deceive, hence he does not restrict himself to only one evil thought. Sometimes a good thought may also be from shaitaan. One good thought is substituted with another good thought. To recognize this, one should reflect and try to fathom which of the two good thoughts has greater merit. If the latest good thought is of lesser merit than the first one, then understand it to be a shaitaani thought. Shaitaan compromises by diverting a person from a greater virtue to a lesser virtue. If the same evil thought assaults the mind repeatedly, then it is a nafsaani prompting. The nafs derives pleasure in that evil, hence it makes repeated demands for gratification. If a thought of pure virtue develops without overwhelming force, then it is Malaki. If the good thought overwhelms the heart and produces restlessness in the urge to give practical expression to it, then it is Ilhaami.” MESMERISM – POWER OF THE MIND The power of the mind is an accepted fact. I have heard the following episode from Maulana Muhammad Yaqub (rahmatullah alayhi): “A man imagined that a lion attacked him and struck its paw against his back. So strong was his imagination that a lion’s claw marks were discernible on his back. Even blood would flow from the wound of his imagination.” This is the reality of mesmerism. It is the assertion of the power of the mind. The claims of the appearance of arwah (soul) are all baseless. These things are all in the manifestations of the mind. DECEPTION BY MESMERISM Some dervishes (the reference here is to fake spiritual guides who perpetrate deception) have acquired the expertise of manipulating the powers of imagination of others. When a person becomes a mureed, this type of dervish, employing mesmerism and the like, displays the sun to the disciple. He informs the mureed that this is the Noor of Allah. Then he displays the moon and says that it is the noor of Muhammad (sallallahu alayhi wasallam). It is nothing but the effect of manipulating the imaginary capacity, but the mureed develops conviction. By means of concentration, these anwaar are perceived by the mureed. Thus he is perpetually entangled in this deception and ruins himself. A greater calamity than this is the display of numerous anwaar. Each noor is given a specific name. It will be said to the mureed that this is the rooh of Hadhrat Saabir (rahmatullah alayh); this is the rooh of Shaikh Mueenuddin Chishti (rahmatullah alayh), etc. In reality the entire display is a shaitaani affair. Only the imagination is employed. It is nothing besides this. The mureed then remains in the deception of having seen the souls of the Auliya. KASHF-E-QUBOOR Someone asked about kashf-e-quboor. (This is an experience in which the conditions of the dead are seen. It is a doubtful experience). Hadhrat said: “It is the effect of the power of the mind. This power could be used wherever one wishes. It is a futile exercise. There is no benefit in it, but people consider it a wonderful accomplishment while it is absolutely nothing. Sometimes the revelation is correct”. PROJECTION OF THE ROOH It is possible for a living person to project his rooh (soul) into the body of a dead person. This feat is achieved by spiritual exercise. It is also possible for a soul to enter the body of a living person. This is a common practice of the shaitaani jinn. Human beings can also accomplish this feat as a supernatural demonstration. TAWAJJUH (Tawajjuh in this context means to focus intently on the soul of another person thereby influencing his attitudes.) There are two types of Tawajjuh. One is the way of the Ambiya (alayhimus salaam). Their tareeqah consists of naseehat, dua and affection for creation. Reformation in this way is gradual, but enduring. The second kind is the cultivation of spiritual ability, then to focus on the heart of the mureed. While the effect of this type of tawajjuh is immediate, it is not enduring. The effect quickly disappears. SPIRITUAL STATES AND CELESTIAL LIGHTSSPIRITUAL STATES AND TRANCES ARE NOT THE GOALS The Maqsood of Tareeqat (the Path of Moral Reformation) has no relationship with spiritual experiences and states. Remember that these kayfiyaat (spiritual conditions), tasarrufaat (supernatural or spiritual machinations), kashf (inspiration), etc., are in fact nafsaani states. Any person (even those bereft of piety) can achieve such states by way of solitude. The kayfiyaat which play a role in the attainment of Qurb-e-Ilaahi (Divine Proximity) are different from these nafsaani states. These kayfiyaat are the conditions which settle on the Saalik as effects of the manifestation of the Divine Attributes. If the Saalik is travelling along the righteous path, the nafsaani states do lightens the Tareeq. But the belief that these states are the goal is evidence for one’s ignorance. Such a person is unaware of the Path. RAYS OF LIGHTS FROM THE NAFS I am extremely disillusioned about anwaar (plural of noor) which people see. Some people’s disposition is well-suited for such experiences. Considerable detachment and isolation of the heart are necessary for seeing such phenomena. Those who have little aql (intelligence) are more prone to such experiences. (The anwaar to which Hadhrat refers here are apart from the anwaar of Imaan, of Ilm and fahm (intelligence). The noor of Imaan and of Ilm are the products of obedience, ibaadat and taqwa. Without such noor, man cannot be a true Insaan (human being) nor can he have correct and perfect intelligence. The cultivation of noor of Imaan is a necessary order of Islam. [The anwaar (rays of light) for which Hadhrat expresses his disillusionment are phenomena which are physical experiences. They are not the products of taqwa and ibaadat. Such anwaar could also be Malakooti (i.e. belonging to the realm of the Angels), but people rarely experience these. Generally, people who do see such phenomena experience the effect of the nafs, of shaitaan or of some other source. Abundance of thikr, shagl and total solitude also produce such effects which are experienced by both Muslims and kuffaar—the pious and the sinful.—Translator] SPIRITUAL STATES NOT A NECESSARY PRODUCT OF SUHBAT The benefit of the suhbat of a buzrug is sometimes the acquisition of such knowledge from him, which spurs one on to do deeds of virtue. The experiencing of spiritual states and conditions is not a necessary product of suhbat. In fact, ahwaal and kaifiyaat (spiritual states) are experienced more by people of little intelligence. The reason for this is that haalaat require dormancy of the mind. A person of slight intelligence enjoys such dormancy more. On the contrary, the mind of an intelligent person is always preoccupied with a variety of thoughts. However, sometimes a powerful haal overwhelms him too. But these are exceptional cases. THE RULINGS OF DREAMS AND STATES OF ECSTASY Dreams and states of ecstasy are not proofs in the Shariah. It neither confirms the unconfirmed, nor renders the preferred unpreferred nor vice versa. Every ruling remains in its place and unchanged by virtue of these (dreams and ecstasy). However, only that may be considered which conforms to the Shariah and precaution should be observed. It is not permissible to base Masaa`il on dreams. EMOTIONAL STATES DO NOT REPRESENT EXCELLENCE People now consider spiritual states of ecstasy (kayfiyat) to be the goal of Sulook (Tasawwuf). Even animals at times experience certain conditions of ecstasy when influenced by music and singing. Once an expert, in a challenge, defied his opponent, saying: “You will be able to measure my expertise and excellence when you behold the wild beasts of the jungle, subservient under the sway of my influence. Let us go to the jungle and sing our songs. At that time I will put a rope around the neck of every animal. It is left then to you to remove the ropes from their necks.” They went into the forest and the expert commenced his bewitching singing. So enthralling was his singing that wild animals came out from all directions and submissively stood in is presence. He took hold of the animals one by one and put a rope around each one’s neck. He then ceased his singing; the animals scattered and disappeared into the forest. He now challenged his rival to start his singing, gather the animals and remove the ropes. However, he was rendered helpless. Emotional states are common to both man and beast. Such states in man, therefore, do not represent any achievement or excellence. SELF-OBLIVION OR STATES OF ECSTASY ARE NOT THE GOAL The goal of Tasawwuf is the Pleasure of Allah Ta’ala. This divine Pleasure is attainable by obedience to the Shari’ah. However, nowadays some people have understood the goal to be absorption in some state of ecstasy while others think that the goal is self-oblivion. In fact, these states and conditions are of no significance. The Taalib (Searcher of Divine Pleasure) should not be concerned with the pursuit of such temporary states and conditions. CRYING AS A SPIRITUAL STATE Hadhrat Shah Abul Ma-ali (rahmatullah alayhi) said: “Once we were sitting in the company of our Shaikh and we all were sobbing. A man who was there remarked that all of us were deprived of Divine proximity, hence our sobbing.” In reply to this comment Shah Abul Ma-ali (rahmatullah alayhi) wrote a treatise in which he explained that crying has seven causes, hence, crying is not proof of deprivation. Sometimes, the cause of crying is very experience of attainment of Divine Proximity. Once during the Hadith lessons of Hadhrat Maulana Ya’qoob (rahmatullah alayhi), an anecdote of Hadhrat Abi Ibn Ka’b (radhiallahu anhu) was narrated. Rasulullah (sallallahu alayhi wasallam) informed him: “Allah Ta’la ordered me to recite Lam-Yakin to you.” Ka’b (radhiallahu anhu) asked: “O Rasulullah! Did Allah Ta’ala mentioned me by name?” Rasulullah (sallallahu alayhi wasallam said: “Yes, Allah Ta’ala mentioned you by name.” Hadhrat Ka’b (radhiallahu anhu) broke down sobbing. This crying was the effect of Muhabbat (Love). These states pertain to thauqiyat (natural disposition). Those devoid of such natural conditions lack the ability to understand these states. REVELATION OF REALITIES WILL EVEN OCCUR TO THE KUFFAAR After Maut (Death), the reality of things will automatically be revealed even to the kuffaar. Thus, Allah Ta’ala states: “And from Allah it will become apparent to them what they had not expected.” The pursuit of things which will automatically be revealed is highly erroneous. Now is the time to pursue acts which one will not be able to accomplish after death. Such acts are Imaan and A’maal-e- Saalihah. People usually abandon the essentials and pursue what is not essential. May Allah have mercy. THE WAY TO CULTIVATE PERCEPTION OF SPIRITUAL REALITIES To cultivate perception of the spiritual realities, the way is Muraaqabah (meditation). Meditate on the annihilation and deficiency of the world and on your own death; on the everlasting nature of the Aakhirah, on reward and punishment, and on the bounties and kindness of Allah Ta’ala. Be in the company of the pious and engage in Thikr. THE SHARIAH IS THE CRITERION REGARDLESS OF SPIRITUAL STATES Ahwaal and Muwaajid (spiritual states and states of ecstasy) occur to even the Ahl-e-Baatil (people of falsehood). They too display supernatural acts. These are not signs of the truth. The only distinguishing criterion is the Shariah. If the man of haal, wajd and supernatural display is obedient to the Shariah, then only is he a kaamil (perfect follower of the truth). If he is not a strict follower of the Shariah, he has no worth whatsoever—he is nothing. KAIFIYAAT (Spiritual conditions such as ecstasy, exhilaration, trances, etc. are termed Kaifiyaat.) Tajalli Zaati (a Divine Manifestation which is inexplicable) is among the Final States (Muntaha-e-Ahwaal) of the spiritual journey. It is not among the Maqaasid (Objectives) and the Maqaamaat (Stages along the spiritual journey). The actual Maqsood (Goal/Objective) is Ridha-e-Haqq or Divine Pleasure –the Pleasure of Allah Ta’ala. The slave’s Thikr should be for the acquisition of Ridha’. He should not hanker after kaifiyaat. Allah Ta’ala declares in the Qur’aan Majeed: “Remember Me, and I shall remember you.” Thus, the fruit of Thikr is this Maqsood, that He should remember us with His Rahmat and Ridha. Hankering after states and stages is in conflict with the aim of the quest. The one who hankers after haalaat (states and stages) is not a searcher of Allah. SPIRITUAL STATES ARE NOT A CRITERION FOR SPIRITUAL PERFECTION Spiritual perfection is proportionate to Tashabbuh (emulation/resemblance) WITH Rasulullah (sallallahu alayhi wasallam). The greater the emulation of the Sunnah, the greater the degree of perfection. Absorption (in some spiritual state) is not a criterion of perfection. HAALAAT AND MAQAAMAAT (Haalaat literally means conditions/states, and Maqaamaat means stages/stations/places. In Tasawwuf these terms have particular meanings which Hadhrat Thanvi explains in this Malfooth.) Imperfect spiritual states – spiritual conditions in which one has not yet gained fortitude and steadfastness – are called Haalaat. When these states become grounded and firm then in Tasawwuf they are called Maqaamaat. However, people (i.e. crank and quack ‘sufis’ – the people of bid’ah) have fabricated baseless meanings for these terms. The meaning is simply this that Haalaat (spiritual states) are called Maqaamaat when they become grounded. ROOHAANI (SPIRITUAL) AND NAFSAANI (EMOTIONAL) HAALAAT (STATES) The Saalikeen (Mureeds pursuing the path of moral reformation and spiritual progress) experience two kinds of conditions: Roohaani and Nafsaani. The Roohaani conditions are such attributes which remain with the soul even after death and separation from the physical body, e.g. tawakkul, sabr, shukr, ikhlaas, sidq, etc. These attributes do not weaken in consequence of the weakness of the physical body. They remain inherent with the soul after separation from the body. The Nafsaani attributes such as emotion, anger, vengeance, etc., are eliminated after the separation of the soul from the body, and they become weak with the weakening of the physical body. Generally, the Nafsaani Haalaat occur to people of little intelligence. These conditions occur with rarity in people of perfect intelligence. The reason for this is that these haalaat require mental tranquility (i.e. mental inactivity). An intelligent person’s mind is generally not in the state of tranquility. Precisely for this reason did these haalaat not occur to the noblest personalities of the Ummah, viz., the Sahaabah. They were men of the highest level of intellectual perfection. Furthermore, these Nafsaani Haalaat develop generally during the age of youth. They occur rarely during old age. However, even in the Nafsaani Haalaat there are some such spiritually subtle conditions which occur to even men of perfect intelligence, e.g. crying in profusion which occurred much to the Shaabah. Hadhrat Maulana Gangohi (rahmatullah alayh) had a mureed who was maghloobul haal (a person who is overwhelmed by emotional states which are beyond his volitional control). This mureed would laugh very loudly. When some people questioned about his loud laughter (loud laughter is prohibited in the hadith), Hadhrat Gangohi said: “He is maghloobul haal.” Such states do occur to the Saalikeen. Then, they asked Hadhrat Gangohi: “Did you also experience such states at any time?” Hadhrat Gangohi responded: “Was I some moron to experience such a state?” This response of Hadhrat Gangohi confirms that generally Nafsaani Haalaat occur to persons of little intelligence, and do not as a rule occur to people of intelligence and wisdom. Regarding these Nafsaani conditions Hadhrat Junaid Baghdaadi (rahmatullah alayh) said: “These are such imaginations by means of which the infants of Tareeqat (Tasawwuf) are nutured.” These emotional states aid the weaklings. However, the Auliya had no care whatsoever for such conditions. ‘DRY’ SCHOLARS INCAPABLE OF UNDERSTANDING EMOTIONAL STATES Some Ahle-Zahir – those learned men who are bereft of thauq (a natural disposition with spiritual perception) have conceded the probability of Muhabbat-e-Aqil (intellectual love) with Allah Ta’ala while rejecting Muhbbat-e-Tabi (emotional love). They contend the improbability of emotional love with Allah Ta’ala because he is not visible to the corporeal eye. Vehemently refuting their contention, Hadhrat Imam Ghazali (rahmatullah alayhi) said that their denial is like the denial of an eunuch who is unaware of the pleasure of sexual intercourse. People have sacrificed their lives for the sake of love. Even animals have. If this is not emotional love (Muhabbat-e-Tabi), the n what else is it? Such emotion cannot be stirred in the state of Muhabbat-e-Aqli. WEAKNESS OF HEART CAN CAUSE EXTREME SPIRITUAL STATES I read in Awaariful Aarif of the changes which one Buzrug underwent during old age. He would sometimes scream and sometimes cry. The authorities of Tasawwuf explain that such changing states are due to weakness of the heart which makes it difficult to control the changing spiritual conditions which the Thaakir experiences. SPIRITUAL BOOKS USEFUL TO KINDLE PASSION FOR DEEN One philosopher wrote a letter informing me that after he had become a complete atheist he reverted back to Islam by studying the Mathnavi (of Mulana Rumi [rahmatullah alayhi]). I prescribe the Diwan of Hafiz and Mathnavi for those devoid of passion. The statements of these sages kindle yearning in the heart. The Molvi Saheb (i.e. the philosopher) had no faith in the Sufiya. I, therefore, advised him to sit in the dars (class) of Mathnavi. After a while a state of ecstasy settled over him. He became a great admirer of Maulana Rumi (rahmatullah alayhi). Wazaaif, Azkaar, Ashghaal – The Prescriptions of the SufiyaWAZAAIF – SPECIAL ZIKR FORMALAE If the Wazaaif (special thikr formulae) are not in conflict with the Qur’aan and Sunnah, and recited for the acquisition of barkat, then this is permissible. (This permissibility pivots on observation of the limits of the Shariah. If the limits are transgressed, the Wazaaif will degenerate into bid’ah. Transgression of the limits occurs by: (1) Believing that these Wazaaif are Sunnat, and, (2) By transforming these essentially private acts into congregational ‘ibaadat’ acts in the Musaajid. This leads to the impression that these Wazaaif are the Maqsad in the same way as the Masnoon acts of Ibaadat.— Mujlisul Ulama) ATHKAAR AND ASHGHAAL (Athkaar: Plural of Thikr. In the context of this discussion it refers to prescribed forms of non-Sunnah thikr. Ashghaal: Plural of Shaghl. Here it refers to forms of spiritual exercises such as breathing, contemplation, etc.) The Mashaaikh in former times would not teach the masses athkaar and ashghaal. Nowadays, there prevails astonishing disorder in the ranks of the Sufis. They prescribe thikr and shaghl to just anyone. The consequences of this are evil. These people become involved in a variety of errors. Some times educated persons are also involved in such errors. It then becomes difficult for them to be extricated from such errors. THE POSITION OF WAZIFAH, ATHKAAR, SHAGHL Ignorant sufis proclaim the futility of Salat and Saum while claiming waza-if and athkar (prescribed forms of Thikr) to be the actual pursuits. But, Thikr and shaghl (devotional practices) without Salat, Saum, Zakat, and Hajj, are devoid of benefit. Thikr and Shaghl strengthen Salat and Saum. These arkan (fundamentals) are like the blooming bud while Thikr and shaghl are like water. Now if some ignoramus digs up the plant and continues watering the ground, what ruling will be issued for him? ASHGHAAL OF SUFIS ARE ONLY MEANS TO THE GOAL The purpose of the ashghaal (spiritual exercises) of the Sufiya is only to generate concentration and peace of mind to banish wasaawis from the heart. The particular exercises of these ashghaal are not based in the Sunnah. However, the principle underlying these ashghaal is substantiated by the Sunnah. The sutrah which a musalli places in front of him serves the purpose of achieving peace of mind and concentration. If these ashghaal are believed to be commanded acts of ibaadat, then it will be bid’ah. A GREAT MISCONCEPTION REGARDING WAZAAIF Nowadays wazaaif and auraad are equated to buzrugi (sainthood). It is believed that a great achievement has been accomplished by fulfilling the wazaaif and auraad prescribed by the shaikh. (Wazaaif is the plural of wazeefah and auraad is the plural of wird. These are forms of thikr which the shaikh prescribes for mureeds. In this age, the objective of Tasawwuf is ignorantly believed to be wazaaif and auraad.) The sheikhs (spiritual guides) of this age have corrupted the mureeds. Even the Mashaaikh abstain from instructing the mureeds in the sphere of islaah of the nafs. They only teach wazaaif and auraad. They ask about kaifiyaat (spiritual experiences). Did you see anything? Has any yearning developed in the heart or not? All these are in fact states of the nafs. While in some instances these kaifiyaat are praiseworthy, they are not the objective. All these kaifiyaat are transitory impressions which are not commanded by the Shariah. Even some kuffaar experience such states. Yogis attain these states by way of their spiritual exercises. ATHKAR ARE LIKE MEDICINE A man requested to be instructed with some formula of Thikr which will serve the purpose of reforming him. Hadhrat Thanvi said: “Islah (self-reformation) is achieved by remedying the aliments of the nafs. Athkar (plural of Thikr) are like medicines and pills which can be prepared by studying medical books. However, there remains the indispensable need for a doctor to diagnose the illness and prescribe the remedy. Similarly, thikr formulae and spiritual exercise (ashghal) are recorded in books. However, there remains the need for a Shaikh (Spiritual Guide and Mentor) to diagnose the aliment of the nafs and to prescribe remedies for its reformation.” Waza-if (forms of Thikr) are not too difficult upon the nafs. Within a short while the Thikr is completed, whereas the ailments of ujub (vanity) and riya show, for example, are not cured by only waza-if. Waza-if only create barkat and act as aids. ISLAAH IS THE ACTUAL PURPOSE – ATHKAAR ARE MERELY AIDS In their letters to me even men of considerable sincerity write informing of their constancy in Thikr and Shaghl. They request dua to be made for them. It seems as if Islah of the nafs (self selfreformation) is insignificant to them. They regard exercise of Thikr and Shaghl to be the actual aim of acquisition. On the contrary, Islah is the actual purpose. Thikr facilitated in the achievement of self-reformation. NOWADAYS PEOPLE ARE TERRIFIED BY ISLAAH Nowadays people are terrified by islah (self-reformation). They prefer only Thikr and Shaghl (spiritual exercises). A man who became my mureed wrote saying that he suffered from the disease of zina (fornication). I prescribed the remedy of zina. He wrote back advising me not to be harsh with him. Since then he has terminated correspondence. AILMENTS ARE NOT CURED WITH WAZEEFAH A man in love with a woman to Hadhrat Thanvi (rahmatullah alayhi): “I am in love with a widow. I have tried much to keep my gaze off her, but to no avail.” In reply, Hadhrat (rahmatullah alayhi) wrote: “Come with this letter to me.” Thus, he came on the 12th Rajab and presented the letter. Hadhrat (rahmatullah alayhi) said: “Assuming this woman’s husband was present, would you have gazed at her (in his presence)?” He said: “No! I would have restrained my gaze.” Hadhrat: “Alas! You do not honour and fear Allah Ta’ala as much as fear her husband. It is indeed disgraceful. The reason for your attitude is the fear of immediate reaction of the husband. What! Is the punishment of Jahannum less than a thrashing which the husband would give? Is the hardship of courageously restraining the gaze more than the hardship of Jahannum? You may have come here thinking I would prescribe some wazifah. But, ailments are not cured with wazifah. Ignorant peers (who have appointed themselves as spiritual guides) have destroyed people. For everything they prescribe wazifah. Wazifah is like a stimulant which gives energy without curing the illness. In fact, if a stimulant is taken during illness then in some cases the sickness worsens. A sickness is cured after taking bitter medicine.” SPIRITUAL BENEFITS ACHIEVED THROUGH OTHER MEANS A sick man wrote to me: “I am sick and because of my illness I am unable to practise the Waza-if (forms of prescribed Thikr). I, therefore, feel very despondent.” I replied: “Sometimes such (spiritual) benefits are achieved by virtue of sickness, which are not attainable from Waza-if” INCORRECT NIYYAT PREVENTS ANY PROGRESS Commenting on the need for absolute purity of niyyat, i.e. Ikhlas, Hadhrat said: “A mureed living with his shaikh for a very long while was always engaged in thikr and shaghl. However, despite the abundance of thikr and shaghl, the shaikh did not discern any improvement in the mureed’s spiritual condition. Once he inquired: ‘What is the motive for this thikr and shaghl?’ The mureed said: ‘So that I could be of benefit to others.’ The shaikh said: ‘Indeed, this intention is shirk. Repent.’ The mureed repented and shortly thereafter special fadhl of Allah Ta’ala began to imbue the heart of the mureed. ATHKAAR AND AURAAD CAN WORSEN SPIRITUAL AILMENTS Sometimes when one suffers from spiritual ailments, e.g. ujub (vanity), takabbur (pride), riyaa (show), etc. then abundance of athkaar and auraad worsens the diseases. There is the need for mujahadah (striving against the nafs) so that one does not become the victim of ujub and takabbur after having rendered a virtuous deed. Thus, islaah (reformation of moral maladies) enjoys priority over athkaar and auraad. (Athkaar-plural of thikr. Auraad plural of wird. These refer to special forms of thikr which are not masnoon acts of ibaadat). THE CORRECT METHODOLOGY OF AULIYAA OF FORMER TIMES The Mutaqaddimeen Sufiya (the Auliyaa of former times) paid particular heed to moral reformation. However, nowadays people are not concerned with this essential requirement. Even while staying in the company of Mashaaikh and passing time in thikr and shaghl, moral reformation is not achieved. The spiritual diseases which in reality are major sins remain uncured. The mureed on seeing some dreams considers himself to be a wali. But the habit of sinning cannot coexist with wilaayat (sainthood). DANGERS OF AURAAD AND ASHGHAAL TODAY In every group when customs become overwhelming, truths (haqaaiq) are overshadowed. The actual aim of Sulook / Tasawwuf is not auraad and ashghaal. Although auraad and ashghaal facilitate in the acquisition of the Maqsad (aim and object), the aim is reformation of the baatin (the spiritual self). As long as moral reformation has not been achieved, the efficacy of auraad and ashghaal will not be fully realised. In fact, sometimes on account of ujub and kibr, these (auraad and ashghaal) constitute dangers. (This is the precise situation prevailing today in ‘tasawwuf’ circles. Public programmes of halqah thikr, khatm-e-khwaajgaan sessions, assemblies of shaikhs and khalifahs have no relationship with the Maqsad of the Tareeq. Show, ostentation, riba, takabbur and israaf are the hallmarks of these gatherings which have degenerated into bid’ah. In the words of Hakimul Ummat: “Haqaaiq have become overshadowed by customs.”—Mujlisul Ulama) DALAAILUL KHAIRAAT I prefer that the time required to recite one manzil (stage/chapter) of Dalaailul Khairaat should rather be devoted to reciting the formulae of Durood and Salaam narrated in the Ahaadith. PHYSICAL AND SPIRITUAL PRESCRIPTIONS ARE NOT BID’AH What is bid’ah in spiritual prescriptions and remedies? If these are bid’ah, then why are the prescriptions of the physicians of the physical body not bid’ah? What differentiates between the two? When we do not consider these prescriptions as being the goal, then why should they be labelled bid’ah? I shall explain the motive for this differentiation. While the nafs adopts one, viz. the medical prescriptions, it brands the other, viz. the spiritual prescriptions, bid’ah. The motive for this is that while physical ailments are accepted to be sickness, the spiritual diseases of the nafs are not regarded as sickness, hence the medical prescriptions are accepted and the spiritual prescriptions are described as bid’ah. The prescriptions of the spiritual physician are called bid’ah for gaining an excuse to avoid treating the spiritual ailments. These errors are the consequence of the ignorance of the ignorant, mercenary so-called spiritual guides who have disgraced Tareeqat. LOUD ZIKR USED AS MEANS TO ACHIEVE PERFECT CONCENTRATION Listen carefully! The expediency of Thikr Bil Jahr (loud zikr) among the Chishtiyyah is for the Thaakir’s voice to reach his own ears in order to ward off stray thoughts. This aim is acquired from khafeef jahr (slightly audible). Excessive loudness in thikr is a futile act which is reprehensible. According to the Fuqaha the condition for the permissibility of Thikr Jahr is that musallis should not be disturbed. Khafeef Jahr exercises a better impact on the heart. Excessive loudness leaves no impression on the heart. WHEN LOUD ZIKR BECOMES BID’AH According to the general purport of the Ahaadith, Thikr bil Jahr is prohibited. This is also the view of Imaam Abu Hanifah (rahmatullah alayh).Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) was a Faqeeh and the greatest among our Buzrugs. According to him it is bid’ah to consider Thikr bil Jahr to be better and more meritorious. However, for gaining concentration it is permissible. THE METHODS OF THE SUFIYA WITHIN THEIR LIMITS ARE NOT BID’AH The methods and prescriptions which the Sufiya have devised for the Saalikeen (mureeds) are not Ahkaam of the Shariah. Therefore, there is no need to search for Qur’aanic and Hadith evidence to substantiate such practices. These methods are merely remedies for the reformation of the nafs. These prescriptions differ for people according to the diagnosis. For example kibr (pride) is haraam, and its elimination is compulsory. This is among the Ahkaam which is explicitly stated in the Qur’aan and Sunnah. For the elimination of kibr, the Mashaaikh have devised different methods. Since these methods are only remedies, there is no need to substantiate them in terms of the Qur’aan and Hadith. For establishing the Ahkaam of the Shariah, it is necessary to present evidence from the Qur’aan, Sunnah and the practice of the Sahaabah and Taabieen. Any act which is not substantiated by the Qur’aan, Sunnah and the Ta-aamul of the Sahaabah and Taabieen will be bid’ah. However, the methods to eliminate man’s natural impediments for practising the Shariah are remedies and treatments for which there is no need to present Qur’aan and Sunnah evidence. It is similar to physical ailments for which a physician prescribes different remedies. It will be ludicrous for someone to ask the physician to produce Qur’aan and Sunnah substantiation for the medicines and remedies he employs to treat different sicknesses. However, it should be remembered, that if the methods are elevated to the status of ibaadat, then it will be bid’ah. To treat and reform the nafs is substantiated, but to rebuke others who do not submit to these methods is bid’ah. HARMS OF AZKAAR WITHOUT PRESCRIPTION FROM QUALIFIED GUIDE *A man who had spent a considerable time in an asylum, on being released, came to visit Hadhrat Thanvi (rahmatullah alayhi). Hadhrat Thanvi (rahmatullah alayhi) commented: “Whatever I prescribe for someone regarding his tarbiyat (spiritual training), is done with great consideration and affection. Whoever acted in conflict with the prescription had soon to suffer and harmful consequences. (Pointing to the man, he said:) Now he is sitting here after having experienced such consequences. I had warned him to refrain from specialized forms of Thikr and Shaghl (spiritual exercises), but he persisted. Finally he became insane.” *Entry into this Path (of Tasawwuf) without the supervision of a Shaikh-e- Kaamil is not devoid of danger. The traveller in this Path sometimes experiences such states and episodes which can ruin his entire effort and journey if not dealt with expertly. There is therefore a need for the hand of an expert over the head of the traveller to pilot him out from these pitfalls. *Our Hadhrat Haji Saheb (rahmatullah alayhi) said: “A principle of the buzroogs of former times was impart ta’leem (spiritual instruction) to every person according to his capability. To some, they indicated some domestic work; on some they imposed some other service. In this manner would they acquire spiritual and moral perfection. Now it has become the norm to instruct everyone with the Thikr of Ism-e-Zat (Allahu) 24,000 times: whether the poor soul survives or perishes. In fact, they don’t even confine themselves to the instruction of this 24,000. Whatever comes to mind, they dole out.” Hadhrat had made these comments on account of a book compiled by a certain person on Durood. Many terms in a book did not fully comply with the Shari’ah. Commenting further, Hadhrat said: “Even with regard to Dalail-e-khairat I draw the attention of my friends to the considerable time required to recite a lengthy manzil (chapter) thereof. In lieu of this, the same amount of time should be spent rather reciting that Durood Shareef which the entire Ummah recites during Salat. Further this Durood (which is recited in Salat) has been narrated from Rasulullah (rahmatullah alayhi wasallam).” ReliableFatwas

Question: Can a woman on a periods make istikarah dua for marriage or any other reasons? Or does she has to wait until she finishes her periods then perform 2 rakaat salah and make dua? Answer:In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A woman may make the Du’ā of Istikhārah in her menses[1]; she cannot perform the Salāh of Istikhārah.[2] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. [1] و يجوز للجنب و الحائض الدعوات و جواب الأذان و نحو ذلك. كذا في السراجية (الهندية، الفصل الرابع في أحكام الحيض والنفاس و الإستحاضة) [2] و الحيض يسقط عن الحائض الصلاة..(الهداية، بالب الحيض و الإستحاضة) و ما سوى البياض الخالص حيض يمنع صلاة..(كنز الدقائق، باب الحيض) أما حكم الحيض و النفاس: فمنع جواز الصلاة و الصوم (بدائع الصنائع، فصل في أحكام الحيض و النفاس) الأحكام التي يشترك فيها الحيض و النفاس ثمانية. منها أن يسقط عن الحائض و النفساء الصلاة (الهندية، الفصل الرابع في أحكام الحءض و النفاس و الإستحاضة) يمنع أي الحيض صلاة مطلقا و لو سجدة شكر (التنوير مع الشامية، باب الحيض idealwoman

Question: With regard to saying salat on time especially for women, I have heard 2 separate opinions in regard to if a lady did not perform her salat at the beginning of the time; then when she is about to say her salat -- say 1hr later -- she found out that her monthly menstruration has started and therefore is unable to say the salat. Does that salat need to be made up as a Qada? One opinion that I heard is that yes because the salat time has entered and she has delayed in the performance of that salat (mostly from Shafei based opinion). The other opinion is that she does not need to make qadha of that salat since the time of that salat has not finished yet and the time for next salat has not entered. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. No, she will not make qada of that salat. The way to determine if a particular salat is obligatory on a woman in order to know if she has to do qada of it, she has to look at one or two seconds before the ending time of that salat. By ‘one or two seconds before the ending time of that salat’ we mean such a period of time that she can just say ‘Allah’ of ‘Allahu Akbar’ before the time ends. During this period of time if she is not menstruating then that salat is obligatory upon her. Therefore, if she has not offered it, she has to do qada of it. On the other hand, if she is menstruating during this time (i.e. one or two seconds before the time ends) then that salat is not obligatory on her. Therefore she does not have to do qada of it. This is regardless of whether she was menstruating or not during the start of the salat time or during the middle of it. Similarly, if a woman is offering fardh salat and during the salat she starts menstruating, she will not do qada of it. However, if she starts menstruating while offering nafl salat, she has to do qada of it. Allaamah Ibn Aabideen states in his commentary of Allaamah Birgivi’s treatise on the ahkaam of menstruation: “In order to determine that the salat is prohibited and not obligatory (on a woman), the end time of every salat – the period of time in which one can say Allah -- is to be taken into consideration… If she is menstruating at this time, then it is not obligatory on her to offer that salat, neither as adaa nor as qadaa.” (Rasaail Ibn Aabideen vol. 1 pg. 110) In Al-Fataawa Al-Hindiyya it is stated: “If a woman begins the (fardh) salat towards the end of its time and then she menstruates, she does not have to do qadaa of this salat, as opposed to offering nafl salat (i.e. in which case she will have to do qadaa of it)” (Al-Fataawa Al-Hindiyya vol. 1 pg. 42) And Allah knows best. Mufti Faizal Riza Darul Ifta Australia www.mufti-online.net