The Shops of Ma’rifat
A person generally purchases material commodities from a shop. Groceries are purchased from a supermarket, clothing from a clothing store, jewellery from a jewellery shop and so forth. To obtain these material commodities, the buyer will have to give a certain amount of money in return for his goods. This is a transaction which is most common in the business world. There is also a transaction in the spiritual world where special commodities may be purchased: The commodities of the Ma’rifat (Recognition of Allah Ta’ala), ‘Ishq (Love for Allah Ta’ala), Qurb (Nearness to Allah Ta’ala), Nisbat (Connection with Allah) and so forth are generously available, for all. However, these special commodities of the ‘Ma’rifat’ (recognition) and Ishq of Allah Ta’ala are such that they cannot be purchased with the coins and notes or the gold and silver of this world. They are to be purchased in this world and are found in what I term the ‘shops’ of Ma’rifat, which are found throughout the world. These ‘shops of ‘Ma’rifat’ are the Ahlullah (People of Allah). They stock the merchandise of Allah Ta’ala. However, these Ahlullah do not accept cash, cheques, cards, gold or silver in their transactions. They accept a different kind of currency, which is far more precious than money. The payment for the merchandise of Allah Ta’ala is the Qurbani (sacrifice) of our evil desires. To become ‘Aarif Billah’, we have to pay for these spiritual treasures with the sacrifice of our base desires. The ‘asking price’ is the sacrifice of our evil desires – whether it is the evil desire to cast lustful gazes, commit fornication/adultery, gamble, take drugs, backbite, listen to music or commit any action which is Haram. Added to this, the more money a person possesses, the greater the commodity that can be purchased. Five Rand cannot buy a person a 22ct gold bangle. You require a lot of money for big commodities. Similarly, the more the Qurbani, the more the Ma’rifat of Allah Ta’ala; the greater the sacrifice, the greater the recognition of Allah Ta’ala. Take the example of a person who goes to the Jeweller, and he has with him R100 000. On the one hand, he wants to purchase jewellery, and on the other hand, he does not want to part with his money. He is attached to one and drawn to the other. He wants both. But he will have to part with that money in exchange for the jewels that he desires. Many of us want to please Allah Ta’ala, and we also want to keep our Nafs happy. This cannot be. No one can gain the pleasure of Allah Ta’ala and secure His love while pandering to the whims and fancies of the Nafs and Shaytan. Just as the person will get gems, pearls, or gold and silver in return for his money, so too, if the Salik (Seeker of Allah Ta’ala) is prepared to sacrifice his evil desires and passions, then he will be given the pearls and jewels of Ma’rifat from the shops of Ma’rifat. The Ahlullah have a priceless treasure within their hearts. They are very generous in sharing because sharing increases their Treasure. And if we are able to secure the same, then we will understand the insignificance of the Dunya (This material world). “O Allah, You have explained Your Value, being both worlds. If by giving both worlds, You are attained, Both worlds are nothing in exchange for Your Love and Friendship. Even if a person should sacrifice his life for You, Then too, the full price has not been paid. To become martyred for the sake of Your Love, Is better than a thousand lives, And many are the Kingdoms to be sacrificed for Your servitude.” Once Shah Waliyyullah (rahmatullah ‘alayh) addressed the Moghul Emporers, saying: Waliyyullah has a heart that is beautified with the gems and pearls of the Love of Allah Ta’ala. If there is anyone wealthier, then come forward. When you die, you will be beneath the ground, wrapped in a few sheets, while your power and position, your wealth and Treasure will be left behind, above the ground. The gems and pearls of the ‘Ishq and Ma’rifat of Allah Ta’ala are dependent on how much Qurbani is made. “O, Friend! Treasures are generally buried in places of destruction. Hence destroy the evil desires and attain the Treasure.” Until we do not turn our hearts red with the blood of our evil desires, there is no way that we can secure the ‘Ishq, Ma’rifat and Qurb of Allah Ta’ala. There is no Wali (Friend of Allah Ta’ala) who has become a Wali by fulfilling the evil desires of his heart. The condition of the sincere ones is : Say, “My prayer, my offering, my life and my death are for Allah, the Lord of all the worlds…” [Surah An-An’am 6:162]
Mirror Reflections
Mirror Reflections by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) It is said: ” The room in which there is no mirror is worse than a prison cell for a woman”. Of course, the same can be said about many men who spend hours in front of the mirror for the sole purpose of beautification. This statement gives us an idea of how often a person looks into the mirror, so much so that one will say that the mirror is indispensable. To look into a mirror, comb one’s hair, etc., is not Haram (forbidden). To do so is the Sunnah of Nabi (sallallahu ‘alayhi wa sallam). We will also find amongst the duas of Nabi (sallallahu ‘alayhi wa sallam) the dua when looking into a mirror: “O Allah, You have beautified my features, so beautify my character as well.”[1] Even so, the mirror must not become an obsession. The efforts in beautifying the face and maintaining the physical body in good shape have turned into a multi-billion dollar industry. The interest and concern are directed towards something that will inevitably turn to dust, whereas we have not been created for just the beautification of the face and body -that from the morning until the night, the person is fixated on nothing but his physical appearance. Be that as it may, we find that there are various kinds of mirrors: There are those mirrors that give a true and correct reflection. There are mirrors that magnify the person’s features. There are even mirrors that reflect a distorted or twisted image. The face may be the same, but the reflection varies depending on the type of mirror used. Then again, there are times when a person’s beauty is affected by other factors. When we travelled by train in India, we travelled in third-class coaches and sometimes long distances. Due to some of the windows of the carriage being left open, or the windows being broken, dust would cover the carriage. We would be covered with dust from head to toe. Anyone seeing us would see a different appearance. Accordingly, certain factors, like sickness, sleep, travel, etc., affect a person’s appearance. Similarly, the same can be said about our physical as well as our spiritual hearts. The spiritual heart is also not always in the same condition. The heart is called ‘Qalb’ in the Arabic language because it is perpetually in a state of change. It has been narrated regarding the heart: ‘The heart (Qalb) takes its name from its constant changes (Taqallub). The likeness of the heart is that of a feather at the base of a tree, being turned over and over by the wind.’ [2] ‘The heart of the son of Aadam changes more quickly than a pan of rapidly boiling water.’ Just as we are conscious of maintaining the beauty of our appearance and physique, there has to be a sense of consciousness, more so, in maintaining the beauty of the spiritual heart. As a poet aptly says: We looked into the mirror for blemishes on our faces, But we did not look at all the blemishes of the heart. The mirrors for the spiritual heart are the Quran Sharif, Ahadith of Rasulullah (sallallahu ‘alayhi wa sallam) and the advice of the Ahlullah (People of Allah). Rasulullah (sallallahu ‘alayhi wa sallam) has also informed us: ‘A Believer is the mirror for a Believer.’[3] Whilst a mirror discloses any defect in our physique, these mirrors disclose to us the neglect and weakness of our spiritual hearts. We are thus able to gauge our spiritual condition, and we are able to see the blemishes of our hearts in these mirrors. As I have said, some mirrors give a magnified and enlarged reflection or a distorted, twisted or skewed image –which is not a true and honest reflection of the person standing in front of that mirror. Similarly, some Muslims do not give a true reflection: If a Muslim is of bad character, and his actions are “twisted” and “distorted” due to his indulgence in sins, he will not offer a proper reflection. Just as we appreciate the mirror that gives us a true reflection or draws our attention to that part of our face or body that requires cleaning or improvement, we should be grateful for these spiritual mirrors. These spiritual mirrors are the mirrors of the Quran Sharif, Ahadith, wise teachings of the learned, and the advice of righteous and sincere Muslims —by which we can clean, improve, and beautify our spiritual hearts. If we assume the role of the mirror, we should keep in mind that a good mirror only discloses weakness or defect. A good mirror does not criticise, exaggerate and advertise to all and sundry another person’s weakness. Being a “mirror” to another could also mean that a person should become righteous so that whoever sees him will be encouraged to do good deeds, like a person who looks into a mirror and then tries to perfect his appearance. For example, A Muslim who wears the Sunnah dress will insha Allah, be a means of guidance and encouragement to those who see him and are not dressed accordingly. They will be more conscious of their Muslim identity, and will, insha Allah, adopt the correct attire. The same would follow regarding good actions, behaviour, dealings etc. If we are concerned about the beautification of our Iman, we will make every effort to remove any trace of ‘unsightliness’ (i.e. pride, show, vanity, jealousy, malice, etc.) or even sins such as lying, cursing, casting evil gazes, interest, fraud and so forth. In the beauty industry, we will find all kinds of products and innumerable beauticians and consultants offering various treatments and packages. There are so many kinds of washes, scrubs, lotions and creams advertised for facial and body beauty —detoxifying wash, day cream, night cream, nourishing cream, replenishing cream, moisturising cream, etc. —so too,
The 1-Cent Coin
The 1-Cent Coin by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Once, when walking through a park with some friends, we came across a fountain with many 1-cent and 2-cent coins. On noticing this, it came to mind that since the 1-cent and 2-cent coins have negligible value – in fact, no worth or value is given to these coins; they are generally discarded in a fountain after some ‘wish’ is made. If the wish were such that it would be accomplished with money, then a mere 1 or 2 cents would not suffice to fulfil the grand wishes of those who throw with any such hope. Nevertheless, I presented this analogy to my companions: The value of the 1-cent coin diminished after separating itself from the R5 coin or the R100 note. It ‘depreciated’, so to speak. Many pass by such fountains, yet no one considers taking one or a few of those coins. However, when that 1 cent coin attaches itself to the R100 note, its value and worth are considered just as that R100 note. When the 1 cent coin attaches itself to the R100 note, its value will increase – It is now part of R100. If that 1 cent coin prefers its ‘independence’, then inevitably, that would be to its own loss. It will then be considered worthless and insignificant and discarded in some fountain or thrown on the street. In a like manner, when Salikin (Seekers of Allah Ta’ala) attach themselves to the Ahlullah (People of Allah) by keeping their pious company and emulating them in their actions, speech and character, their value increases. When we keep the company of the friends of Allah Ta’ala, then insha Allah, we will, through the blessings of their value, also acquire some worth. The Salik (Seeker of Allah) will also become as valuable and precious if there is sincerity. My Shaykh, Hazrat Maulana Hakim Muhammad Akhtar Saheb (rahmatullah ‘alayh ), had given a wonderful analogy when he visited South Africa and observed the sand of the gold mines in Gauteng. He explained that the sand which remained in the company of gold became ‘golden’ in colour. Something as ordinary as sand took on the hue and shade of something as precious as gold. So too, one will notice that the sand which contains coal becomes black in colour. Hazrat then compared the ‘golden sand’ to the person who sincerely befriends and associates with the Ahlullah. Such a person will not only acquire the same colouring as ‘gold’; he will become gold. Those who think they can tread the path to Allah Ta’ala on their own and become so ‘valuable’ are quite mistaken. Even our honourable and respected Maulana Jalaluddin Rumi (rahmatullah’ alayh) had said: “People addressed me as ‘Molvi’ (one who has knowledge) until I attached myself to the blessed company of Shamsuddin Tabrezi. Then people began addressing me as ‘Maula-e-Rum’ (The Master of Rum).” Then again, the Sahaba (rahiyallahu ‘anhum) became ‘Sahabah’ because they attached themselves to the blessed, noble, and exclusive company of Rasulullah (sallallahu ‘alayhi wa sallam). This ‘Suhbat’ (companionship) of the Ahlullah is the medium of spiritual achievement. However, great caution should be exercised in choosing a mentor. This warning cannot be emphasized enough. Just the garb of piety or flowery speech does not make a person a Wali (friend) of Allah Ta’ala. Some ‘peers’ have ulterior and worldly motives, especially milking their mureedin (disciples) of money. They give their mureedin some Waza’if and tasbihs to read. There is no education, disciplining, or reform. If there is no Deen in the Shaykh, how will his mureeds change their lives? When the Shaykh is a prisoner of nafs (ego) and Shaytan, how can he free his mureeds from nafs and Shaytan? Therefore Maulana Jalaluddeen Rumi (rahmatullah ‘alayh) said: “Develop contact with a righteous one So that through his company and du’aa, you may succeed, But search for a guide who is awake in all situations So that you, too, may become awake. And if you should remain in the company of the vanquished, You, too, will become vanquished.” Many claim to be Masha’ikh but are caught up in the snares of Nafs and Shaytan. They have not even recognized their own nafs, have no experience in the field of Islah and Tazkiah, and instead of guiding, they misguide. They then become a trial for the people. The true Masha’ikh don’t promote and advertise themselves nor canvass for Mureedein. They don’t chase after name and fame. They don’t hanker after Dunya. They wish to remain concealed, but Allah Ta’ala sometimes chooses for them to be known. Thus, when choosing a Shaykh, consider the Shaykh who is learned, practising on his knowledge, pious, trained and experienced in the field of Islah and Tazkia, and acknowledged by the Ulama-e-Haq as one who is truly Sahib-e-Nisbat and a Waliyyullah. By attaching oneself to such a Shaykh, the Salik will acquire value. Dr. Abdul Hay Saheb (rahmatullah ‘alayh), who was a senior Khalifa of Maulana Ashraf Ali Thanwi (rahmatullah ’alayh) used to say : “There is only one way to meet Him (Allah), Seek the road from those who have already found Him.”
Saving Spiritual Lives
Saving Spiritual Lives by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) We often hear helicopters circling the area, generally searching for some hijacked vehicle. This is a common observation and experience in the area. If it is at night, the helicopter uses a powerful light as a searchlight. Listening to and observing this, the following analogy came to mind : The Auliya-Allah, the Masha’ikh, are like those helicopters, except that they are searching for people who have been hijacked by nafs and Shaytan —people like us. The Auliya-Allah also possess a powerful light in their hearts: It is a Noor that has developed in their hearts through obedience to Allah Ta’ala and Rasulullah (sallallahu’ alayhi wa sallam) as well as total abstinence from sins. With this powerful Noor, they are able to search out and save thousands, if not millions. We know that if the hijacked vehicle is found and returned to the owner, the owner is naturally very happy, especially if his car is expensive. Similarly, due to the search efforts made not only by the Auliya-Allah, but by all Muslims, others return to Allah Ta’ala’s obedience or to Iman and Islam, and Allah Ta’ala’s happiness is much greater than that of the car owner. The owner of the car may either thank the person who found his car or he will express his gratitude with some gift if he is of a noble disposition. Allah Ta’ala is far more generous and appreciative, and His rewards are granted in various forms in this world, as well as the hereafter, for those who search and save hijacked persons —those “hijacked” by Nafs and Shaytan. Then again, looking at the life of the Muslim, we find that it is a “Rescue Mission”: They are always prepared to make sacrifices to save the spiritual lives of others. How often we read of the rescue missions that go out to sea to rescue someone or the other carried away by a strong current, or those struggling to survive due to the ship sinking, or those who need to be evacuated from ships. We find that the pilot is well-trained for the operation, and the rescue swimmers who form part of the rescue team are physically strong, fit, able, and very experienced. They have to be highly skilled to ensure that the operation is successful. If not, they, too, will become victims to the waters of the ocean. Similarly, as Muslims who are rescue swimmers and ‘spiritual’ life savers in the field of Da’wah and Tabligh, we have got to be spiritually strong, fit and able, and we need to gain experience; otherwise, the current of Fitnas may sweep us away also. If we are spiritually weak, we, too, can end up drowning in some sin. And this is very much a reality: Many who have surface knowledge and have not made much effort against their Nafs become victims to the storms of some sin. Similarly, the Muslim is a Paramedic. Every Muslim should be qualified in the basics of how to save the spiritual lives of those who meet up with tragic accidents —that is, they fall into sins). If we are in the know-how, we will be able to apply ourselves immediately in aiding and saving such people from spiritual death. How often is CPR (Cardiopulmonary resuscitation) or artificial respiration given before being taken to the hospital that saves the person? Even though the person’s situation will still be critical, he has been revived with CPR, and the chances of his survival are thus strong if he is taken to a hospital immediately. Similarly, we need to learn spiritual CPR for emergency cases – that is, make sincere dua for Hidayat. However, building our spiritual stamina, training and expertise come in keeping company with those who are qualified and are masters in the field —our Masha’ikh and Ulama-e-Haq. Another analogy is the tacking, search, and security companies formed to track kidnapped children or hijacked persons. The Muslim is a tracking company: He searches, invites and calls the disbelievers to Iman and Islam, and he calls the weak Muslims to stronger Iman. Unfortunately, the state of affairs today is that many a time, the guards hired by security companies turn out to the thieves, hijackers, and criminals. Here in South Africa, security guards and police officers are being caught, arrested and apprehended. Sadly, many Muslims have also become hijackers, taking their Muslim brothers and sisters to Haram – casinos, clubs, pornography, music, etc. Some give the injection of spiritual death with drugs and other such Haram or kufr ideologies. Instead of saving them from the fire of Jahannum, many invite others to join and accompany them in disobedience and even rejection of Allah Ta’ala and His Ahkam (Laws). May Allah Ta’ala have mercy upon us – because this is truly a reality. The Majority invite to the fire, but the Auliya-Allah invite to Paradise. The majority “go with the flow”. The Auliya-Allah move against the current of the Fitnas. Despite the difficulties and challenges, the help of Allah Ta’ala is with those who are his friends. Take heed : “If you were to obey most of those on earth, they would lead you away from Allah’s Way. They follow nothing but assumptions and do nothing but lie.” [Surah An’am 6 : 116] “Your only friend is Allah, His Messenger and those who believe; who establish Salah, and pay Zakah, and bow before Allah.” [Surah Maidah 5 : 55] “The believers are only those who believe in Allah and His Messenger—never doubting—and they strive with their wealth and their lives in the cause of Allah. They are the ones who are true in faith.” [Surah Hujurat 49:15]
The Spiritual Drip
The Spiritual Drip by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) In a Majlis of my Shaykh, Hazrat Maulana Hakim Muhammad Akhtar Saheb (rahmatullah ‘alayh), Hazrat requested one of his mureeds to recite a verse of his poetry. Each time the verse was rendered, the person was told to read it again. This went on for one solid hour – that is, the repetition of the one verse; but the effect on the hearts was seen in the tears that were shed by those who were present. The verse, translated, is : “If you hide and commit sins, Someone is watching from above (Allah Ta’ala)…” A person not acquainted with the aim and objective would say that listening to the same verse repeatedly for an entire hour would be boring, tiresome, and uninspiring. But not so for those who are sincerely seeking the pleasure of Allah Ta’ala. The true believer understands that anything good which is repeated benefits him. “And remind, for indeed, the reminder benefits the Believer.” [Surah Zariyat 51:55] An analogy came to mind when giving thought to the above experience: The likeness of the repetition of this one verse of poetry and its benefit upon the hearts of all those who were present at the time is like that of a ‘drip’. A person is admitted to the hospital due to various reasons: dehydration, loss of blood, surgery, childbirth, an accident, etc. Many a time, there is a need for the use of a drip. The ‘drip’ is called ‘drip’ because its work is to administer fluid slowly, drop-by-drop, directly into a vein. Thus, one drop at a time enters the person’s system until the drip is empty. This process is slow, sometimes taking a number of hours – yet the drip is described as a very efficient process whereby the entire body quickly receives the supply of medication which it requires. Moreover, a drip chamber controls the process whereby the fluid flows into the vein without air entering the bloodstream. If air is introduced into the bloodstream, this can lead to health complications, which could even be fatal. If it is a blood transfusion, the patient receives healthy blood through a drip. Depending on how much blood is required, the process can run into hours. If it is dehydration, the drip is used to hydrate the patient with a solution of glucose and electrolytes because glucose boosts the energy system once it enters the bloodstream. If it is due to some other ailment, the drip is used to supply the needed medication or nutrients. No sane patient will complain that the process is too long, he is becoming bored, and the drip should be removed because it is a tedious experience. The person knows his health is dependent on the drip. Now, if we have to look at our own condition as Muslims, as an Ummah, we find that we have lost so much spiritual blood or we are so severely dehydrated spiritually. These sessions or Majaalis of the Masha’ikh are like short-term ‘hospitalization’ where we are attached to a drip – the drip being the Suhbah of the Masha’ikh, their advice tawajjuh and duas, by which we hydrate our Imaan which is withering away, or we regain the spiritual blood that we have lost due to our negligence and indulgence in sins. The repetition of Qur’an Sharif, Ahadith, and the poetry of the Ahlullah is the medication or nutrients which are supplied to our souls through this spiritual ‘drip’ and which, in turn, keep us spiritually alive. If we do not take this recourse – of attaching ourselves to a spiritual ‘drip’ – a Shaykh-e-Kaamil, we can find ourselves in a critical and spiritually life-threatening condition. May Allah Ta’ala protect us. These Majaalis of the Masha’ikh are to be appreciated – especially in these times of fitnah, where indulgence in sins has led to severe spiritual dehydration and loss of spiritual blood and a domino effect of corruption and immorality throughout the world. Our weakness is evident at every turn, except for those who continuously supply their soul with the nourishment of Taqwa via these spiritual drips. Allah Ta’ala has confirmed this in the Qur’an Sharif: “O You who Believe, Fear Allah and join the company of the Truthful ones (the pious, the Auliya Allah).” [Surah Taubah 9:119] Maulana Masihullah (rahmatullah ‘alayh) explained very beautifully that this Ayah (verse) draws attention to three important matters: Imaan, Taqwa and Suhbah. Maulana Masihullah (rahmatullah ‘alayh) elaborated, saying that for Imaan’s nourishment, growth, health and preservation, Taqwa is required. Without Taqwa, one’s Imaan will weaken, decline, wilt, and wither away. However, for the nourishment, development, growth and progress of Taqwa, the Suhbah (companionship) of the pious is indispensable. It is absolutely essential. Allah Ta’ala commands us to keep the company of the ‘Siddiqin’, the truthful ones – because they are truthful in their piety. They have the reality of what they project. Another point that we are informed of was that if air is introduced into the bloodstream, this will lead to health complications which can be fatal as well. Similarly, when a person keeps such company and attends such Majalis, but entertains in his heart insincerity or in his good efforts, the person begins to suffer the infection of ‘Ujb or Kibr, or the person becomes jealous of others and allows malice to breed in his heart – then this is that poison which can lead to spiritual death, despite being in the right environment and company. May Allah Ta’ala grant us all Ikhlaas and full benefit in the efforts we make to keep company with His Friends.
Conditions for Spiritual Benefit
Conditions for Spiritual Benefit by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) The ‘Suhbat’ or company of the Auliya Allah (Friends of Allah Ta’ala) is such that even if they remain silent in their Majaalis, those who are present and who had come with sincerity will leave with Noor in their hearts. It is via this Noor that a person makes sincere Taubah, and it is this Noor which is instrumental in creating the keen desire for change in the person’s life. Fragrant roses in a room do not give any speech. Their fragrance imbues the room, enters the nostrils and creates pleasure in the heart. The conditions for benefiting are: The roses must be real and fragrant, not artificial. The people in the room must have their noses open, and their sinuses unclogged. Similarly, the person must be a genuine Wali of Allah Ta’ala and not a fraud. The people sitting in his company must have love and respect for him and sit with an open and unbiased heart, willing to receive. People sitting in the talks of a Wali, harbouring malice against that Wali, will derive no benefit.
Ana’niyyah and Fana’iyyah
Ana’niyyah and Fana’iyyah by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) There are two opposing conditions which are found in people. These are: Anaa’niyyah and Fanaa’iyyah. ‘Ananiyyah means everything is about “me” or “I, me and myself”. At all times, life revolves around me —that’s all. The person puts himself first, gives preference, and believes he is important. The person wants to be recognized wherever he goes – that he is somebody. If he is not recognized, he is offended. If he goes to some Majlis and people do not shake his hand and acknowledge his presence, he is upset. The person thinks that I am such a great person and people are not showing any interest. The inner desire is to be recognized and known. Such a condition indicates that the person is in the firm grip of his nafs. This is Ana’niyyah. Everything is ‘Ana’, ‘Ana’, ‘Ana’ (I, I, I). When there is ‘Ananiyyah, Allah Ta’ala destroys. When the sheep is alive, it bleats. It repeatedly says: ‘Meh meh meh”. This is the sheep that comes under the knife for slaughter. When the nafs is alive, and its condition is ‘ana, ana, ana’, then that person comes under the punishment of Allah Ta’ala and is humbled and destroyed. On the other hand, the person who develops Fana’iyyah, i.e., annihilates himself —There is no “me, myself and I”. One girl had a proposal from someone. I am not mentioning any name, and no one knows whom I am talking about. In her e-mail, she mentioned her level of Taqwa. She said: ‘I have a high level of Taqwa. There is someone who is proposing marriage. However, I do not want his level of Taqwa to be lower than mine. He must be able to increase my level of Taqwa.” Part of the reply that was given was: “I have to caution you concerning your claim of your Taqwa being of a very high level. This is very dangerous. All those who are of a high level of Taqwa consider themselves insignificant; they consider themselves the most sinful ones on earth. Allah Ta’ala then places in the hearts of people, Husnus Zann (good opinion) and Thanaa (praise) —that the person is a person of Taqwa. Those who have Taqwa do not make loud and bold claims because they have annihilated themselves.” They have made Fanaa of their nafs. On that Fanaa, Allah Ta’ala gives them “Baqaa”. Allah Ta’ala keeps their names, works, Bayanaat, Uloom and Naseehah alive because they made Fanaa. On the other hand, the one who is always chasing after name, fame, and prominence, then Allah Ta’ala gives them “Fanaa” —Allah Ta’ala destroys. This “Fana” and destruction have a different meaning to Fana of the nafs. Allah Ta’ala dislikes and disapproves that the servant makes a claim and testifies to their own purity and piety. Allah Ta’ala says: “…So do not claim purity for yourselves. He knows best who is God-fearing.” [Surah An-Najm 53: 32] It is most definitely Allah Ta’ala’s Fadhl and Karam upon any person, if the person progresses in this path of Islaah and Tazkiyyah: “…Had it not been for the grace of Allah upon you and His Mercy, not a single person from you would have ever attained purity. But Allah purifies whomsoever He wills. Allah is All-Hearing, All-Knowing.” [Surah An-Noor 24: 21] The Masha’ikh used to train their Mureeds in many different ways. Maulana Rashid Ahmad Gangohi (rahmatullah ‘alayh) was a Mureed of aji Imadadullah (rahmatullah ‘alayh), and in that Ta-‘alluq, he became very close to his Shaykh. However, consider the training he received from his Shaykh: He was seated at the Dastarkhan with his Shaykh. When the food came from Haji Saheb’s home, one plate contained delicious kofta (kebab). The other plate contained a simple type of gravy. Haji Saheb (rahmatullah ‘alayh) kept the kabab aside and gave Maulana Gangohi (rahmatullah ‘alayh) the simple gravy. As they ate, Hazrat Zamin Shahid (rahmatullah ‘alayh) walked in. On seeing them eating, he addressed Haji Saheb (rahmatullah ‘alayh) and said: “Why do you not pass the kofta also to Rashid Ahmad?” Upon this, Hazrat Haji Saheb (rahmatullah ‘alayh) replied —with the object of testing his Mureed: “He (Maulana Gangohi) should be grateful that I am allowing him to even eat with me. In fact, I had intended to give him a piece of bread in his hand and for him to eat elsewhere!” While he said this, he also watched the reaction of Maulana Gangohi (rahmatullah ‘alayh). Maulana Rashid Ahmad Gangohi (rahmatullah ‘alayh) did not take any offence to this statement, and his facial expression did not change in any way. He himself said: “Alhamdulillah! There was no effect on my heart. I accepted that whatever Haji Saheb had said was the truth. Getting a piece of bread from him was a great favour, regardless of how it was obtained.” When someone is a little upset, it is easy to make out that he is upset. Another person would have said he is being humiliated, disgraced, and shamed, but these were the types of tests they went through in the past. Today, Mureeds would say: “What does this Shaykh think of himself?! Does he think that I can’t have good food at home?”, the person would leave —he would go home. Most Mureeds today don’t have that same capacity or appreciation. The present-day Masha’ikh —understanding the nature of people, adopt a somewhat lenient approach. Of course, there will be discipline, but they understand that the nature of the people is not the same. The objective is the reformation of the Mureed. Some —who are inexperienced, constantly reproach and admonish their Mureeds or students. They reprimand and reprimand. This indicates that there is no correct understanding and no skill in how to make Islaah. Each person is different. Each person’s temperament is different, and the Shaykh has to understand the temperament of each Mureed. Some will take a harsh reprimand,
Insulating the Heart
Whilst in the company of one’s Shaykh, or when in good company, or during the month of Ramadan, we find an undeniably positive effect concerning our overall behaviour and our relationship with Allah Ta’ala. It suddenly becomes easy to perform good deeds and abstain from sins. Our hearts become light and happy after being relieved of the terrible burden of sins. Noor and Sakinah permeate the heart, and life becomes pleasant, Alhamdulillah. Then we leave the company of the Shaykh or Ramadan passes, and we find ourselves susceptible and vulnerable to the invitations and temptations of sins. We fall prey to nafs and Shaytaan. We ask: Why? How come? We were slowly but surely improving, and then we started stumbling, faltering, falling, and sometimes we are floored by nafs and even land up in the gutters of sins. May Allah Ta’ala protect us all. We, ourselves, are the reason for our weaknesses and failings. Whilst in the company of the Masha’ikh or during Ramadan, we do not develop sufficient Taqwa to insulate ourselves against sins, nafs and Shaytan. The Suhbah (company) of the pious and righteous and the month of Ramadaan offers special protection. However, we generally visit or keep company with the pious for short periods, and Ramadan visits us once a year. The time certainly comes when we have to face the many challenges outside the company of the pious and outside of Ramadan. Therefore, it is necessary to strongly insulate the heart and soul against the harsh climate of sins. For better understanding, let us take an example: It is a freezing Winter’s day; whilst we are indoors, we keep warm because our homes offer some insulation: the walls and the roof provide protection; the carpets, heater, fireplace add to that protection and also generate warmth. We will enjoy this warmth if we sit near the fireplace or heater. However, when we go outside, we obviously cannot carry the heater with us. We have heard and read of people who climb mountains covered in snow. What do they do? Do they carry heaters with them? —No! They insulate themselves with warm, thermal clothing. If we have to go outdoors, then knowing the extreme temperature outside, we adopt measures to protect ourselves. To keep warm while we are outdoors, we first insulate ourselves by wearing warm clothing, thick jackets, warm hats, socks, gloves, etc. We may even drink some hot soup or any hot drink to warm ourselves from the inside. If we adopt all these means before leaving our homes, we will be shielded against the icy, bitter cold —insha Allah. Similarly, while in the company of the Mashaikh, or during the blessed month of Ramadaan, we must do our best to insulate ourselves with the qualities of Taqwa, Sabr, Shukr, Zuhd, Tawadhu, etc. In the company of the Shaykh, we draw the warmth of the love of Allah Ta’ala—this is what is generated from his heart. This then becomes the insulation and protection against the demands of Nafs and the attacks of Shaytan. It is not possible to be with the Shaykh twenty-four hours a day. He has a life to lead. He will teach at the Madrasah, give talks at the Masjid, travel out in the Khidmat of Deen, etc. What do we do at such times? In the company of the Shaykh, we prepare for ourselves—for the harsh climate of sins and distractions of the outside work. We adopt protection measures just like the person who covers himself with a blanket or wears a heavy jacket before going out. In the Majlis of the Shaykh, we also insulate the heart with the Sifah of Ihsan, with the conscious awareness of Allah Ta’ala –keeping before us that Allah Ta’ala is All-Seeing, All-Hearing, All-Knowing, All-Aware —and that nothing escapes the knowledge of Allah Ta’ala. This quality is what we take with us wherever we go. Even though the Shaykh cannot be with us all the time, Allah Ta’ala is with us at all times: “And He is with you, wherever you are.” [Surah Al-Hadid 57:4] If we maintain a conscious awareness of Allah Ta’ala’s presence at all times, then when we have to go to the bazaar, marketplace, university or college, we will be well-insulated. Therefore, when we sit in those Majalis, we should not think that it is just a bayan, just a talk given. The bayan will take place, and even if there is no bayan, the silence of those who are Kaamil generates a Noor, a light. This enters through the eyes and ears and lights up the heart with the love of Allah Ta’ala. It gives the person strength in his Imaan. After that, when the person goes outside, that spiritual warmth is with him —like the person who wears his jersey and jacket, warm hat and warm socks. May Allah Ta’ala bless us all with well-insulated hearts. Allah Ta’ala has granted us such great means for renewed fortification. Our insulation is also found in our Salaah, which needs to be established five times a day in the Masjid – and that too, with concentration and attention. It should not be a ‘slap-dash’, ‘hit and run’ Salaah, as is so common. (na’uzu billahi min zaalik). Allah Ta’ala says: “…Verily Salaah restrains from shamelessness and evil….” [Surah Ankabut 29:45] We also insulate with our Tilawah, our Zikrullah, and our deep-hearted Dua for protection. My Shaykh, Hazrat Maulana Shah Hakim Muhammad Akhtar Saheb (rahmatullah ‘Alayh), would repeatedly make Dua: ‘O, Allah! Wherever I am – whether on earth or in the skies – my Taqwa must always remain safe.’ Together with these, we also insulate our lives by ridding our homes of all those elements that will nullify the spirituality that we develop in the company of the Shaykh. We throw out the television, give up music, and whatever other Haraam pollutes our homes and lives. The Suhbah of the Shaykh