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.”
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.
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