Tazkiyatun Nafs | Sri Lanka

The letters written by Hadhrat Shaikhul Islam Maulana Husain Ahmad Madani (may Allah illuminate his resting place) lay great stress on the principal object of sulook and that is ihsaan.

A letter of his reads thus, “My respected one, the fundamental aim of sulook is ihsaan. That you should worship Allah as if you are seeing Him, i.e. the saalik must develop a substantially deep rooted awareness of His presence . The beginning for the saalik (traveller to Allah) is to master this (quality of ihsaan). The ultimate aim is to attain the pleasure of Allah.

“Seek the pleasure of the beloved,
and not union or separation.
For it is a shame to desire from
the beloved anything besides the beloved”.

Make an effort to establish true love for Allah, and increase it to such an extent that the heart is detached from everything else besides Him. Such an effort, together with all the supporting methods, are a means only. Similarly spiritual exercises and improvement of conduct are also all only means (to gain the happiness of Allah). The earlier sufis concentrated firstly on the reformation of character. This process at times took many years with the result that death occured before the object (the pleasure of Allah) was achieved, and the saalik had to leave this world, deprived of this blessing.

The sufis in latter times acted discreetly. They gave preference to the relationship with Allah and the directing of ones attention to His sacred being. In this relationship they lead the saalik deeper into this field until he attains the total mindfulness of Allah’s presence. Then they further strengthened his habit of self control. This made evil and bad character fall away on their own.

Nevertheless, keep yourself constantly directed towards Allah or any of His attributes. Preserve the condition of ALLAZINA HUM ALA SALAATIHIM YUHAAFIZOON. (Translation: Those who are punctual upon their salaat. Surah 6 – 77).

It is natural that there is always a deficiency in the deeds of man but it is his duty tos trive for improvement and IYYAKA NASTA’EEN (Translation: You alone do we worship. Surah 1 – 4), must be said with sincerity in every salaat. Rasulullah S.A.W. mentions in a du’aa: MA ARAF NAKA HAQQA MA’RIFATIK WALA ABADNAKA HAQQA IBAADATIK.

“Neither have we recognized Thee as Thou art
to be recognized nor have we worshipped Thee
as Thou art to be worshipped”.

In short, endeavour continually for the completion of deeds and perfection of sincerity. Also constantly admit one’s shortcomings, which is a fact. One must always ask Allah for forgiveness together with the hope of acceptance. It is also necessary to fear Allah’s wrath at all times. In all your deeds at all times follow the sunnat. Though other azkaar are not necessary besides the well known muraaqabah (meditation), for further stability and strength you may choose making any other desirable dhikr. Study the books ‘Siraate Mustaqeem’ and ‘Imdaadus Sulook”.

(Maktoobat Shaikhul Islam Vol. 3, letter 66).

Another letter reads, “As far as possible bear in mind the obedience to the shariat and sunan of Rasulullah S.A.W. Do not neglect your dhikr (repetition of Allah’s names). Always seek forgiveness and repent for your carelessness and sins. Don’t waste your valuable life.

‘Over and above the remembrance
of a friend all else is worthless,
Whatever is learnt besides the secrecy
of love (for Allah) is of no benefit.
O Sa’di, wash away all fallacies
from the tablet of the heart,
for knowledge that does not guide
to the path (of Allah) is ignorance’.”
(Maktoobat Shaikhul Islam VoL 3, letter 69).

The next letter expresses, “Is it not true that you have neglected the prescribed adhkaar? (plural of dhikr). It is not a fact that you are not punctual with your five salaat with jama’at?. Is it not true that you delay your compulsory salaat and perform it as Qadha?. You sleep till the sun has risen. Would these facts not hurt the hearts of those who wish you well and sympathize with you?. Under all circumstances it is very important that you reconcile and put things right. Follow the shariat and live according to the sunnat. It is only the storm of calamaties descending which make you mindful. If Allah grants you contentment and freedom from worries you respond by being thoughtless. As much as possible make dhikr a habit”.

(Letter 70)

An additional letter expresses, “The description of your condition in your letter is satisfactory and pleasant. AL ISTIQAAMATU FAWQAL KARAAMAH (Translation: Steadfastness is superior to honour). The saalik is blessed with dreams, illuminations and inspirations merely to encourage him, just as a child is when given toys. A well known saying of the elders is: ‘These are all visions with which the children of tariqat are reared’.

To be punctual with ibaadat and dhikr and to adhere to the sunnah and shariah with steadfastness are the things for which we are responsible. To be punctual and constant in the observance of this practice is infact the perfection of faith. Fear and hope of Allah are signs of perfection in imaan. Constant sobbing with humility due to the fear of Allah are manifestations relative to the Chishtiyya order of sufism. O Allah increase abundantly our fear for You”.

(Maktoobat Shaikhul Islam Vol 3, page 168, letter 57).

A letter prior to this reads thus: “My respected one, worldly problems are also a mercy from Him, and by which a servant is drawn closer to Him. Otherwise without this mercy the slave, like unfortunate Fir’oun, begins to claim ANA RABBUKUMUL A’ALA.

(Translation: I am your superior sustainer). A proof of this is the aayah: WA LAU BASATALLAHUR RIZQA LI IBAADIHI LABAGHAU FIL ARDHI.

(Translation: And if Allah had abundantly provided and granted prosperity to His bondsmen they would cause turmoil on the earth. Surah 42 – 27).

Trials are taken in both ways, by blessings and prosperity, and by hardships and poverty. Allah says in the Qur’aan al Kareem: WA NABLOOKUM BISH SHARRE WAL KHAYRE FITNATUN. (Translation: And we shall try you by good and evil. Surah 21 – 35).

In short this world is a place of trial. Various tests are always being taken and ones concern must be to be successful in all of them. Besides the true existing Allah Ta’aala Who is everliving ones heart must not be attached to anything or anybody. All actions should be turned into an ibaadat by means of good intentions. INNAMAL AA’MAALU BIN NIYAAT. (Translation: Surely all deeds are according to the intentions formed). So much so that even sleeping, eating, drinking, and natural necessities can all become ibadat. The fundamental purpose of fikr and dhikr (divine contemplation) is to attain the pleasure of the true beloved Allah. Feeling of delight; purity of the heart; to be blessed with kashf and karaamaat (enlightenment and supernatural gifts) and blessings; fanaa (purge of unsavoury qualities) and baqaa (permanency); becoming a qutub and ghauth (rank of saints); these are all certainly not the object (of tariqat). It is dangerous to be inclined and make attempts towards them.

“Seek the pleasure of the beloved,
and not the union or separation.
For it a shame to desire from the
beloved anything besides the beloved.”

The aforementioned are all means and ways, whereas the actual aim is only Allah’s happiness. It is the responsibility of the slave (of Allah) to comply with the rules and conditions of bondsmanship, and strive on this path. One must give priority to loyalty and sincerity.”

(Maktoobat Shaikhul Islam Vol 3, page 129, letter 59).

Hadhrat Shaikhul Islam R.A. writes in another letter, “This dear life and every moment of it are precious jewels. These we waste with our negligence, and the cosequence of which can be nothing except regret, and further what will our position be when it will be said to us AWALAM NU’AMMIRKUM MAA YATADHAKARU FIH. (Translation: Did we not give you a long life-span to ponder if you intended to understand; and there came to you a warner; taste therefore the fruits of your deeds. And for the unjust there will be no helper. Surah 35 – 37). My revered one, think and understand how foolish it is to waste these invaluable moments for the sake of friends and relatives (in unnecessary things). These social gatherings and entertainment parties may feel good now, but just before and after death thousands of curses will be flung at them. Avoid them as much as possible. Ponder over the aayat LA TULHIKUM AMWAALUKUM WALA AWLADUKUM. (Translation: Let not your riches and your children divert you from the remembrance of Allah. Surah 63 – 9), and also the aayah AL MAALU WAL BANOON. (Translation: Riches and sons are the adornment of the life of the world. Surah 18 – 45). This period of your youth and health are very great blessings. Do not allow them to be wasted.

Poem:

‘Every moment is ready for Messiah like work,
If you do not care for it, it is your ignorance.
Do not waste these invaluable moments,
Nor let ignorance prevail in the seat of the soul.”

There are two blessings of Allah which many people do not appreciate; health and time. Value them! Increase ‘Paas Anfaas’ (extolling the glorious name of Allah with every breath, and without even moving the tongue) to such an extent that unconsciously too, it continues and thereafter reaches the stage of Dhikr -e- Qalbi (repetition of Allahs name in the heart). Thereafter the progress on the way of sulook opens up. Do not delay, at all times follow the sunnat with due regard.

(Maktoobat Shaikhul Islam Vo12, page 188, letter 48).

It is very clearly explained in the orations of the seniors that the prime motive (of sulook and tariqat) is to reach the stage of Ihsaan.

All efforts and spiritual exercises that the sufiyah have chosen are for the ailments of the heart. Just as doctors prescribed new medicines for new physical diseases and nobody considers this to be an innovation (bid’at), so too should one regard these spiritual remedies. To be of the opinion that they are innovations can be attributed to inexperience and ignorance. They are not the principal aim, they are only special methods of treatment for specific sicknesses.

Allama Ibn Taymiyyah R.A. has discussed in detail the deeds of the heart in his booklet ‘At’tuhfatul Iraaqiyya fil a’amaalil Qalbiyyah’. He says, “These few words are an explanation of the actions of the heart which are interpreted as ‘Maqaamaat’ (stages/ranks) and ‘Ahwaal’ (conditions), and are part of the fundamentals and principles of religion. For example, love for Allah and His Rasul S.A.W.; trust in Allah; sincerity; gratitude; patience; fear; hope, etc. It is the consensus of the ulama that all these deeds are incumbent upon the entire human creation. In regard to this, mankind is classified into three categories, just as bodily actions are of three types:

(1) Zaalim

(2) Muqtasid

(3) Saabikum bil khairaat.

(1) ZAALIM: One who does not obey the commands of Allah and also commits what has been prohibited by Him.

(2) MUQTASID: One who adheres to the injunctions and refrains from doing what is forbidden.

(3) SAABIKUM BIL KHAIRAAT: One who attempts to the best of his ability to come close to Allah.

He (the Saabikum bil khairaat) performs all the waajibaat (compulsory acts), masnoonaat (necessary sunnahs), mustahabbaat (recommended sunnahs) and stays away from all the muharamaat (haraam/prohibitions) and makrooh (undesirable). Even though the muqtasid and the saabikum bil khairaat do commit sins, they are forgiven these by means of repentance, virtuous deeds or trials.

They are both from amongst the Awliya Allah (friends of Allah), of whom it is said in this aayat of the Qur’aan Majeed: ALAA INNA AWLIYAA ALLAHI LA KHAWFUN ALAYHIM WALAA HUM YAHTHANOON to the end of next aayat, (Translation: Lo ! verily the friends of Allah! no fear shall come upon them nor shall they grieve. They who believe and have been fearing Allah. Surah 10-62/63)

The Awliya Allah are pious and mindful believers and they are of two types (Khaas and Aam) (distinguished and common) the common are the muqtasideen and the distinguished are the saabikum bil khairaat.

After this Ibn Taymiyyah R.A. has briefly written in his book on internal actions, truth and falsehood; love for Allah, to be sincere to Him; reliance on Allah, to seek His pleasure etc. These are the types of internal deeds that we have been commanded to observe. Even a slave can reach this goal by having trust (tawakkul) in Allah and seeking His help. Thereafter he has elaborated on tawakkul.

The loftiest, greatest and most serious requirement of imaan (faith) is the love of Allah and His Rasul S.A.W. and also the love of those whom Allah loves and in addition, to love the qualities of those whom Allah loves. The love of Allah is the very basis of all religious deeds. Hope, fear etc., are all integral parts of the love of Allah. With regard to the love of Allah the early sufis have said, “It is an inevitable result of love for Allah that His Rasul S.A.W. is followed. Physical and spiritual obedience of Rasulullah S.A.W. breeds love for Allah”. Ibn Taymiyyah R.A. has discussed topics like these at length. It is well worthy reading his entire booklet.

Haafiz Ibn Qayyim R.A. has defined on page 69 in his book ‘Al waabilus sayyib minal kalimut tayyib’ (which deals only with the conditions and recitations of the sufis). “The conditions of a shaikh, that must very carefully be taken note of, bet ore becoming a mureed (disciple).

The shaikh must be from the Ahluz Dhikr (those that remember Allah) and not from the Ahle ghaflat (those that are unmindful of Him). He must be a follower of the sunnat and not a follower of whims and fancies. He must be very particular in all his matters. If such a shaikh is found, stick firmly to his company”. On page 71 he has written about a practice of Shaikh Ibn Taymiyyah R.A. He says, “I was once present at the Shaikh’s place. He performed his Fajr salaat and remained seated there engrossed in dhikr (remembrance of Allah) until just before zawaal (noon). He said to me, “This is my breakfast, if I do not have it my strength diminishes. The reason for stopping dhikr is to allow my soul to relax so that I may be prepared for the next dhikr (session)”.

Haafiz Ibn Qayyim R.A. has written a commentary titled ‘Madaarijus Saalikeen’ on the famous book ‘Manazilus saa’ireen’ by Shaikh Abu Isma’eel Abdullah Harawi Sufi R.A. (deceased 481 A.H.). It deals exclusively with tasawwuf. He writes, “The act of worship is divided amongst the heart, tongue and other organs. The incumbent duties of the heart are sincerity, reliance, trust, love, tolerance and patience, repentance, fear, hope, firm confirmation of belief and sincere intentions”.

It is a consensus of the ummah that these actions of the heart are compulsory. Thereafter he has enumerated those compulsory acts of the heart in which there is a difference of opinion. An example of which is Radhaa bil qadha (to accept fate), humility in salaat, and whether it is necessary to repeat the salaat or not if humility was not shown.

Then he goes on to discuss the muharramaat (prohibitions), which are of two types:

(1) Kufr (infidelity)

(2) ma’siyat (sin).

Kufr such as doubt, hypocrisy, polytheism etc. (with regard to Allah). Sin is also of two types, major and minor. Some major sins are: acting merely to show off, selfesteem, kib’r (to degrade another for the sake of glory), boasting, arrogance, to lose hope in Allah, not to fear Allah’s wrath, to be happy when Muslims are afflicted, and be joyous over their calamities, to prefer that vice become rife amongst them, to be jealous of them, all such sins, which are much more serious than the major sins of adultery, drinking intoxicants etc., should be abandoned. Without repenting for such sins it is impossible to purify the heart, and if the condition of the heart deteriorates then it will become corrupt and this in turn will lead to corruption of the body. The reformation of the heart deserves priority over improvement of actions. Disregard for the reformation of the heart will result in it being filled with other things, contrary to what it is supposed to contain. A very detailed explanation is given to the end. It is for this reformation that the masha’ikh (plural for shaikh) have prescribed various exercises and methods.

Maulana Meeruthi R.A. has written a biography on Hadhrat Qutbul Irshaad Gangohi (may Allah illumine his grave) titled ‘Tadhkiratur Rasheed’. On page 11 of the second volume, he has written, “I found a note written by Hadhrat Qutbul Irshaad R.A. himself. It was written in his youth but I do not know for what reason. The original note is in Arabic, and the translation of which is, “The knowledge of the sufis is the science of deen which deals with the conduct of the body and soul, and the strength of faith. This is indeed the highest knowledge. The occupation of the sufis is to improve their own character and to be absorbed in the meditation of Allah at all times. The reality of tasawwuf is to be adorned with the character of Allah Ta’aala, to discard ones own will and desire and remain engrossed in His pleasure”.

The morals of the sufis are in fact the character of Rasulullah S.A.W., which is consistent with the aayat, INNAKA LA ALA KHULUQIN AZEEM (Translation: Most verily thou art of a high character. Surah 68-4), and also whatever has been narrated in the hadith.

The morals of the sufis are detailed as follows:

(1) To be humble, the opposite of which is kib’r.

(2) To be kind and gentle and to tolerate the harships others may present.

(3) To be polite and soft natured and not to be difficult and not to show fury and anger.

(4) To be sympathetic and give preference to others i.e. to attend to the obligations of the creation before attending to ones own.

(5) To show generosity.

(6) To overlook the shortcomings of others.

(7) To forgive and be cheerful.

(8) To make things easy and be accomodating.

(9) To abstain from formality and pretentiousness.

(10) Not to be miserly nor to be extravagant.

(11) To place realiance on Allah.

(12) To be contented with minimal worldly wealth.

(13) To be cautious.

(14) Not to fight, quarrel or take revenge except for the sake of the truth.

(15) Not to have jealousy, malice and enmity.

(16) Not to desire rank and honour and avoid unnecessary amassing of wealth.

(17) To fulfil promises.

(18) To show forbearance.

(19) To have foresight.

(20) To show love and affinity for ones own fellow pious Muslims and avoid those with the opposite character.

(21) To be grateful to benefactors.

(22) To spend your wealth for the benefit of the Muslims.

The sufi refines his spiritual and physical conduct. The summing up of sufism is to have elegant manners. Humbleness humility and the etiquette in Allah’s court make it necessary that one must not allow his full attention to be diverted anywhere else except on the glory and fear of Allah Ta’aala Himself. To contrive sin and evil is itself sinful and also a cause of plunging one into darkness