Sincerity Illustrated

A certain saintly man says: "I went for haj and while making Tawaaf I saw a man making dua so earnestly, crying out so loudly, that the other people who were making Tawaaf became quite distressed, but his heart was not turned to Allah at all. Then in Mina I saw a man selling a thousand dinars worth of material but throughout the sale, his heart was not for one moment negligent of Allah."

This is how it is with us. All our Salaahs, Duas and Ibaadat are mere rituals without any inner reality. With wailing and crying, we utter words like parrots and we do not even know what we are saying. With Allah sincerity is of utmost importance. Noise and shouting is of no sequence.

[Shaikul Hadith Hadhrat Maulana Muhammad Zakariya Kandhlawi Sahab (r.a.) in Aap Beti Part V, p. 565]

General Advice

When someone once asked Hadhrat Mufti Mahmood Hasan Gangohi (r.a.) to kindly favour him some advice, Faqiul Ummah Hadhrat Gangohi Sahab (r.a.) replied:

Respected brother

As Salaamu Alaikum Warahmatullahi Wabarakaatuh

Hereunder is some advice as requested:

• Regard yourself as the lowest of all people (in status) and worse than every Muslim (In spiritual gratitude).
• Constantly express gratitude to Allah Taa'la for his bounties and favours.
• Maintain your focus towards acquiring the pleasure of Allah Taa'la in everything you do.
• Refrain from the disobedience of Allah Taa'la.
• Keep the love of Rasullullah Sallallahu Alayhi Wassallam dominant over the love of all the creation.
• Refrain from hurting the feeling of anyone.

(Tarbiyatut Taalibeen-pg.181)

May Allah Ta'ala grant you and me the ability to practice upon his advice.

Beware Of Kibr/Takabbur (Pride)

The following definition of Kibr or Takabbur (Pride) has been given by Hadhrat Maseehul Ummat Maulana Mohammed Maseehullah Khan Sahab (r.a.), a companion of Hadhrat Maulana Muhammad Ilyas (r.a.), student of Hadhrat Mufti Saeed Ahmad Lucknowi (r.a.) and Khalifa of Hakeemul Ummat Maulana Ashraf Ali Thanvi (r.a.).

Takabbur is to consider oneself superior to others in attributes of excellence. There are many kinds of takabbur. Most kinds are subtle, concealed and difficult to detect. It is only the thorough gaze of the Shaikh-e-Kaamil which can discern such hidden forms of takabbur. In this matter even the Ulama-e-Zaahir (those Ulama who concern themselves with only the external Law of the Shariah) are constrained to follow an expert in the Path of Tasawwuf.

In a nutshell takabbur is to voluntarily and consciously regard oneself superior to others in religious or mundane excellences in a way which engenders contempt in the heart for others. This is the reality of takabbur and this is haraam. Takabbur consists of two ingredients, viz.,

1. The feeling of superiority–considering oneself to be great.

2. Contempt for others.

Further in the same book "Tasawwuf and Shariah" he points out the serious evilness of this charasteristic.

It was takabbur which made shaitaan a deviate. The Hadith Shareef therefore sounds dire warnings in regard to takabbur. Allah Ta’ala has warned that the abode of the proud ones will indeed be vile. Pride is the exclusive prerogative of Allah Ta’ala. Allah Ta’ala will destroy all those who desire to participate in this exclusive Attribute of greatness. Rasulullah (saws) said that the mutakabbireen (the proud ones) will be encased in trunks of fire of Jahannam.

That's why I've heard on various occassions from elders already, that a Mushrik compared to a Mutakabbir associates someone else with Allah Subhanahu Wa Ta'ala while the latter associates himself with Allah Subhanahu Wa Ta'ala. Maulana Ashraf Ali Thanawi (r.a.) quoted from 'Quwatul Quloob' that a true momin considers himself to be worse than a kafir-e-farangi. And without a doubt this is one of the first requirements for a successful journey on the path of islah-e-nafs (one's own reformation).

In the last bit below Maseehul Ummat Sahab (r.a.) explains the remedy of Kibr and Takabbur.

This malady is remedies by reflecting on the Splendour, Glory and Majesty of Allah Ta’ala. This reflection will produce in one a realization of one’s own lowly position. Your own excellences will then recede into nothingness. Also, humble yourself in the presence of those whom you regard as your inferior. Be respectful to them so that you become imbued with humility.

May Allah Subhanahu Wa Ta'ala keep our heart pure from Kibr and all other evil characteristics. Ameen.

Real Maqsad Of Tasawwuf

Hadhrat Maulana Ashraf Ali Thanvi (r.a.) said: "In every group when customs become overwhelming, truths (haqaaiq) are overshadowed. The aim (maqsad) of Sulook or Tasawwuf is not auraad and ashghaal (special forms of dhikr and spiritual exercises). Although auraad and ashghaal facilitate in the acquisition of the aim, the actual objective is Islaah-e-Baatin (moral reformation). As long as islaah-e-nafs has not been achieved, the efficacy of ashghaal and auraad will not be fully realised. In fact, sometimes because of ujub (self esteem) and kibr (pride), the auraad and ashghaal constitute dangers."

The Method Of Supplicating

Hakeemul Ummat Ashraf Ali Thanvi (r.a.) writes, "Supplicate to Allah in such a way that your whole heart is attentive and your heart is full of pain. If you feel it is not in your control to induce this pain, focusing your attention is in your control. And there should at least be this much attention as when you are giving an appeal in a big Court. Gentlemen, that dua which is made attentively is often times accepted. There is no doubt of the doctor's presense but if there is no pain, then what can the doctor do? There are different ways to supplicate. One is to supplicate after every prayer. Another is that everyone come together and meet in a desolate area and from there supplicate to Allah Ta'ala, where you have peace of mind. Which ever appears easier adopt that one; this is the way rather than that which people have popularized these days. Whichever task you take on, begin from His door. And the door for every task is the same." (Translated from Khutbaat e Hakeemul Ummat: Volume 19)

Source: Mawaiz-e-Ashrafia.com

Half Of Knowledge

At this years Ijtima in Berlin the Mashaikh gathered the students upstairs. There they gave a little special Bayan and explained to us, that to admit that you don't know something is half of knowledge.

Unfortunately, we use these words - "I don't know" - very rarely. Often we give anwsers without having a clue. It's just like in this Hadith:

Narrated 'Abdullah bin 'Amr bin Al' As (r.a.a.): I heard Allah's Apostle saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray." (Sahih Bukhari, Volume 1, Book 3, Number 100)

May Allah give us the tawfiq to create a humble mind, humble way of living and humble way of talking.

Q&A on Tasawwuf

1. What is Tasawwuf?
1. The purpose of Tasawwuf is to reform oneself to the extent of being compliant to Shari’ah in every aspect of life and gaining closeness to Allah. This injunction is replete in the Qur’aan and Ahaadith. If one is able to reform him/herself, then the purpose is achieved. If one is not able to reform him/herself, then it is advisable to seek the assistance from a pious and upright person. It is preferable that such a person be an Aalim as well as it is possible that a non-Aalim may offer advices not consistent with the Shari’ah.

2. What is the purpose of Bayat?
2.The concept of Bai'at is expressly mentioned in the Quran and Hadith. There are different categories of Bai'at. One is to express submission to the leader of the Muslims, Ameerul Mo'mineen. This category of Bai'at is compulsory. The other category of Bai'at is for Islaah (reformation). This category of Bai'at is not compulsory. If a person is able to reform himself independently without the assistance of a spiritual guide, then he may do so. In such an instance, there is no need for Bai'at. However, generally, a person experiences difficulties in reforming himself and he requires the assistance of an expert to assist him in the reformation process. In order to achieve that, he takes Bai'at as an expression of determination and submission to obey. His spiritual guide then takes it upon himself to guide his Mureed and the Mureed undertakes to obey. Therefore the purpose of Bai' at is at most an administrative matter to achieve maximum benefit and results. It is not Shirk. However, we advise, you should exercise caution in choosing your Peer. Apart from him excelling in Taqwa, piety and having the expertise to reform, you too must be comfortable with him and his procedure. You must be able to relate to him and be able to benefit. For that we propose you first keep Islaahi relationship and qualify that with Bai'at later only after you are satisfied.

3. Is it necessary to give Bayat (allegiance) to a Shaykh/Murshid in Tasawwuf?
3. If it is possible for any individual to reform himself, he should do so. However, it is generally noticed that individuals experience difficulties in reforming themselves and seek assistance of a spiritual guide who is pious and adhere to Shari'ah in reforming themselves. The practise of taking allegiance (Bay'at) and following the guidance of one's spiritual mentor is called Tasawwuf.

4. How does one give Bayat to a person who is far away?
4. If one wishes to take Bay'at to someone overseas, he may write up to the person and request Bay'at. The person may accept the written request.

5. How many Tariqahs are there in Tasawwuf?
5. There are four famous schools in Sufism - Chistiyya, Naqshabandi, Saharwardiyya, Qaadriyya. Each school has prescribed its own way of reformation. However, the ultimate purpose is Ma' rifat (recognition) of Allah Ta'ala and Ittiba-e-Sunnah (following the Sunnah).

6. How did Sufism get a start?
6. Tasawwuf is based on the Quran and hadith. The essence of Tasawwuf is consciousness of the presence of Allah and accountability in the court of Allah. The title "tasawwuf" only began to gain popularity after the year 200 A.H. Those who excelled in abstinence, Ibadah and Ittiba' of sunnah named their way " tasawwwuf" and those who followed this way were called sufi's. (Al Risalah Al- Qushairiyyah)

7. How does one select a Shaykh/Murshid (spiritual mentor)?
7. Once you come across a Shaykh who is steadfast on the Sunnah and you have some inclination towards him, you may choose him as your spiritual mentor.

8. How does one obtain a pure heart?
8. To obtain a pure heart, adhere to the following advise of Hadhrat Umar (Radhiallaahu Anhu): At first to the rememberance of Allah Ta’ala, because it is a cure; and abstain from speaking about people (backbiting, slandering, etc.) because it is a sickness. It has been narrated from Rasulullah (Sallallaahu Alayhi Wasallam) that the heart get rusted as iron gets rust. The Sahaaba (Radhiallaahu Anhum) asked, ‘What could cleanse the heart, then?’ Rasulullah (Sallallaahu Alayhi Wasallam) replied, ‘Frequent recitation of the Qur’aan and Dhikr (rememberance) of Allah.

9. Is it permissible to recite Dhikr aloud & in congregation?
9. With regards to saying Dhikr aloud and in congregation, there are many verses of the Qur'aan and Ahaadith to establish its permissibility. Suffice to mention just a few, Allah Ta'ala says, 'O you who believe! Remember Allah Ta'ala abundantly.' (Surah Ahzaab). 'Remember me and I will remember you.' (Baqarah). 'Certainly, the rememberance of Allah Ta'ala is the greatest.' (Ankaboot)

As far as Ahaadith are concerned, Nabi (Sallallaahu Alayhi Wasallam) is reported to have said, 'Allah Ta'ala says, O my servant, you remember alone, I will remember you alone. And if you remember me in a gathering, I remember you in a gathering more better.' (Tirmidhi).

Another narration mentions that 'an angel announces after the gathering which was busy in the rememberance of Allah Ta'ala that your sins have been pardoned.' (Musnad Ahmad).

Ibn Abbaas (Radhiallaahu Anhu) narrates that loud Dhikr after Fardh Salaat was the practice during the time of Nabi (Sallallaahu Alayhi Wasallam). (Reference: Sahih Bukhari, Book of Azaan, Chapter of Dhikr after Salaah).

10. If someone is involved in Tasawwuf, is it ok if he does not do the effort of Dawah & Tabligh?
10. All these efforts are needed and have to be done simultaneously in order to create a better individual and a more religious society. One who is concentrating on Tasawwuf should not neglect the effort of Da’awah and Tabligh but should try and create a balance in his life. For example, weekly, if a person attends the halaqah of a certain Buzurg on a Thursday, then he should participate in the Ghusht and Jawla programmes on Monday and Wednesday. In other words, we need to make some type of adjustments to our daily lives and routines in order to facilitate all these efforts of Deen which are Haqq. We should refrain from becoming totally one sided, biased and neglecting some of these efforts and dotingly only some.

11. Nowadays people have stopped going to khanqahs and also many don't have knowledge of Tasawwuf, please prescribe some methods so that this interest can be brought in to the ummah?
11. The fundamental cause of this decline is that the Ummah has become weakened in their faith and conviction on Allah. We have to again remind ourselves who we are and where we belong to. It is unfair that we who know about Tasawwuf and the other tenets of Deen, sit complacent and just debate or share views on why the Ummah is like this or like that. It is our responsibility to take this blessed Deen to others as well.

12. What are the positive and negative feelings that a Saalik experiences?
12. In Sulook (walking the path of Sufism), a Saalik (person walking the path of Sufism) experiences two feelings: a) Bast, b) Qabz

Bast is an Arabic word literally meaning 'expansion'. In the terminology of Sufism, it refers to the positive feeling in the heart to perform abundant Ibaadat, Tilaawaat, Dhikr, etc.

Qabz is also an Arabic word literally meaning 'contraction'. In the terminology of Sufism, it refers to the negative feeling in the heart to perform any or abundant Ibaadat, Tilaawat, Dhikr, etc.

Bast is desired as it assists in attaining the purpose of Ibaadat. However, it is not purposeful itself as the positive feeling is not the object of worship. Regarding the desired feeling as purposeful can be detrimental especially when one loses or decreases the condition of Bast. Regarding the Bast as only a means of abundant worship, upon the feeling being decreased or even suppressed, one will place the purpose ahead of his/herself and continue with the Ibaadat, Tilaawat, etc. albeit without positive feelings.

Qabz is not desired as one feels negative and empty within the heart. However, it is not Mazmoom (bad) either. Since we do not worship feelings, we should concentrate on accomplishing what is purposeful, Ibaadat, Tilaawaat, etc. According to the Mutasawwifeen (Sufis), since the condition of Qabz requires one to make more sacrifice in accomplishing his/her responsibility, the rewards are greater. Furthermore, in Bast there is a possibility of Iejaab (ostentatiousness) which is condemned. In Qabz, due to the humility and humbleness one attains close proximity to Allah which is the ultimate aim and objective.

The above is a very brief explanation of an extremely extensive subject which can be understood easily by undertaking the journey of Sulook.

13. Are there any ahadith which mention the various classes of saints such Abdaals, Qutub, etc?
13. There are various Ahaadith with regards to the existence of such saints. However, the number of these differ according to various narrations. Some of these narrations are as follows:

Nabi (Sallallaahu Alayhi Wasallam) is reported to have said, 'Abdaals will be found in Shaam. They will be forty in number. Whenever one of them passes away, he will be replaced by another. It is through them that Allah Ta'ala will cause it to rain and also grant the Muslims victory over their enemy and remove a possible punishment.' (Musnad Ahmad)

Nabi (Sallallaahu Alayhi Wasallam) is reported to have said, 'The Abdaals of my Ummah shall be forty, of which twenty will be in Shaam and eighteen in Iraq. Every time one passes away, another replaces him. When Qiyaamat, occurs, all will pass away.' (Ibid)

Other narrations say that they are thirty in number. Some narrations say that there are five hundred such saints of which forty are Abdaals. The Ahaadith only speak about Abdaals. Some Ahaadith make mention of Qutub, some are correct and some are fabricated.

14. Is it permissible to condemn innovations such as dancing which devious people have tried to introduce into Tasawwuf?
14. It is permissible to condemn every action and group that goes contrary to the Shari’ah. A great Sufi, Imaam Abu Abdillah ibn al-Toobi al-Saqaly (rah) has said, ‘Sufism is not wearing patched clothing and not by crying when singers sing and not by screaming and not by dancing. In fact, Sufism is that you follow the Haqq and Qur’aan. You must have fear for Allah, full of remorse for you sins at all times.’

Source: AlMahmood.org

What is Tasawwuf?

The following explanation on Tasawwuf has been condensed from the writings of Maulana Ashraf Ali Thanwi (r.a.).

What is Tasawwuf? "Verily, he who has purified the heart is successful and he who has despoiled it has lost." Many people have misunderstandings about tasawwuf. Many think that it is something beyond the Qur'an and Sunnah. Errant Sufis as well as the superficial ulema, although on the opposite ends of the spectrum, are together in holding this mistaken notion. Consequently the first group has shunned the Qur'an and Hadith while the second group has shunned tasawwuf. Actually, although the term tasawwuf, like many other religious terms in use today, evolved later, the discipline is very much part of the Shariah. The department of the Shariah relating to external deeds like salat and zakat is called fiqh while the one dealing with the internal feelings and states of the heart is called tasawwuf. Both are commanded in the Qur'an. Thus while commanding Salat and Zakat, the Qur'an also commands gratefulness and love of Allah and condemns the evil of pride and vanity. Similarly, in the books of hadith, along with the chapters on Ibadat, trade and commerce, marriage and divorce, are to be found the chapters on riya' (show off) takabbur, akhlaq, etc. These commands are as much a mandatory requirement as the ones dealing with external deeds.

On reflection it will be realized that all the external deeds are designed for the reformation of the heart. That is the basis of success in the hereafter while its despoiling is the cause of total destruction. This is precisely what is known technically as tasawwuf. Its focus is tahzeebe akhlaq or the adornment of character; its motive is the attainment of Divine pleasure; its method is total obedience to the commands of the Shariah.

Tasawwuf is the soul of Islam. Its function is to purify the heart from the lowly bestial attributes of lust, calamities of the tongue, anger, malice, jealousy, love of the world, love of fame, niggardliness, greed, ostentation, vanity, deception, etc. At the same time it aims at the adornment of the heart with the lofty attributes of repentance, perseverance, gratefulness, fear of Allah , hope, abstention, tauheed, trust, love, sincerity, truth, contemplation, etc.

To diagnose and treat the diseases of the heart normally requires the help of an expert teacher or Shaykh. Here are the qualities of a proper Shaykh.

1. He possesses necessary religious knowledge.
2. His beliefs, habits, and practices are in accordance with the Shariah.
3. He does not harbor greed for the worldly wealth.
4. He has himself spent time learning from a proper Shaykh.
5. The scholars and good mashaikh of his time hold good opinion about him.
6. His admirers are mostly from among the people who have good understanding of religion.
7. Most of his followers follow the Shariah and are not the seekers after this world.
8. He sincerely tries to educate and morally train his followers. If he sees anything wrong in them, he corrects it.
9. In his company one can feel a decrease in the love of this world and an increase in the love for Allah (subhanahu wa ta ala).
10. He himself regularly performs dhikr and spiritual exercises.

In searching for a Shaykh, do not look for his ability to perform karamat (miracles) or to foretell the future. A very good Shaykh may not be able to perform any karamat. On the other hand, a person showing karamat does not have to be a pious person --- or even a Muslim. Prominent Sufi Bayazid Bistami says: "Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the standard of the Shariah."

When you find the right Shaykh and you are satisfied with his ability to provide spiritual guidance, you perform baya or pledge. This is a two-way commitment; the Shaykh pledges to guide you in light of Shariah and you pledge to follow him. Then the Shaykh will give his murid (student) initial instructions. They include the following:

1. Perform repentance for all the past sins and take steps to make amends, e.g. if any salat has been missed so far in the life, you start making up for it.

2. If you have any unmet financial obligations toward another person make plans to discharge them.

3. Guard your eyes, ears and tongue.

4. Perform dhikr regularly.

5. Start a daily session of self-accounting before going to bed. Review all the good and bad deeds performed during the day. Repent for the bad ones and thank Allah (subhanahu wa ta ala for the good ones.

6. Perform muraqaba-maut (meditation over death) every night before going to bed. Just visualize that you have died. Reflect upon the pangs of death, the questioning in the grave, the plain of Resurrection, the Reckoning , the presence in the Court of Allah, subhanahu wa ta ala, etc. This helps bring softness to the heart and break the tendency to commit sins.

7. Develop humility. Even if you observe another individual committing the worst of vices you should not despise him/her, nor should you consider yourself nobler. It is very much possible that the perpetrator of the vice may resort to sincere repentance while the one who despised the sinner become ensnared in the traps of nafs and Shaytan. One has no certainty regarding one's end. One, therefore has no basis for regarding another with contempt.

The essential idea of tahzeebe akhlaq is to bring our natural faculties in a state of balance. The three basic faculties are anger, desires, and intelligence.

Anger: When in equilibrium it results in valor, forbearance, steadfastness, the ability to restrain anger, and dignity. Excess will result in rashness, boastfulness, pride, inability to restrain anger, and vanity. A deficiency will result in cowardice, disgrace and feelings of inferiority.

Desires: Equilibrium here results in chastity, generosity, haya (decency), patience and contentment. Its excess leads to greed and lust. The other extreme results in narrow-mindedness, impotence, etc.

Intelligence: Equilibrium here makes man wise, sharp-witted and one with great insights. Excess here makes one deceptive, fraudulent and an impostor. Its lack results in ignorance and stupidity with the consequence that such a person is quickly misled.

A person will be considered as having a beautiful character only when these faculties are in the state of balance and equilibrium. Internal beauty varies with people just as external beauty does. The possessor of the most beautiful seerah was Prophet Muhammad, Sallallahu alaihi wa sallam. The beauty of our seerah is based on its closeness to his seerah.

Shaikh Sudais At Hot Day

I'm just remembering the incident a Qari, who graduated from Darululoom Karachi, told. He was on his way in Mecca on a very hot day. When he ran into Imam of Haram Shareef (Baitullah) Shaikh Sudais, he noticed that he was wearing socks at that heat. When Qari Sahab asked him why he's wearing socks, he replied that how could he walk barefoot where the Messenger of Allah (saw) walked before.

Subhan'Allah, that's definitly Taqwa (bewaring of Allah).