Islah-E-Nafs (Reformation of the soul)

Maseehul-Ummat, Hazrat Moulana Shah
Muhammed Maseehullah Khan Sahib (R.A.)
Hakeemul-Ummat Mujaddidul-Millat, Muhammed Ashraf-Ali Thanvi (R.A.)
Translated by:
During a series of discussions, Hazrat (RA.) said, “There was one man, who had a habit of pulling out hair from his beard. This was a bad habit, therefore he thought of a solution, to put an end to this habit, He informed all his friends, “Whoever stops me from this habit, I will give him one Aanah (a monetary coin), on every such occasion” Unfortunately, this treatment did not help him leave the habit. Though he spent money, but he did not succeed.
What was the reason? He had not consulted an experienced teacher. He treated himself and did not consult an expert, becoming his own physician, over his own ailment. A sickness practically incurable, how will it be cured? Likewise, it has always been Allah’s habit to provide spiritual purification through the guidance of a Shaikh (i.e. a spiritual doctor and teacher)
After qualifying as an Aalim, completing the prescribed academic course, if one does not go to a Shaikh, then he cannot aptly apply his Ilm (knowledge) with all it’s conditions. For the soul’s treatment, knowledge only is not sufficient. To transverse any path, a guide is required, inspite of having knowledge.
Sometimes there exists a sickness and it may be regarded as a sickness or perhaps no sickness was present and it was regarded as a sickness. There could be two Maladies and now the subject, seeker of Allah, is in a quandary, which one of them should be treated first? Which one should be given preference?
In the same manner, there are two virtues, which one of them must be inculcated first? In such a situation only academic learnings, education, is insufficient, In fact it is necessary to consult some well-qualified person, who will open up the road for him, in the same way the achievement of virtues and removal of ignoble traits, once or twice is not sufficient, in fact steadfastness, firmness is needed. Without firmness and dedication, no virtue is attained.  For example, a person experiences minor problems and exercises self-restraint, he thereupon concludes, he has gained the quality of patience but when a major hardship befalls him, then he becomes perplexed, loses control over himself, So from whence did he achieve the position of endurance? In the same way, to be grateful upon a blessing of Allah and forget to be grateful upon the other blessings indicates a grave weakness in the virtue of Shukr (Gratitude)Therefore it is compulsory to indicate firmness and dedication, which cannot be gained without a spiritual guide (Shaikh), Thereafter actions are of two types. One is voluntary and the other is involuntary, of them the former is within human control. Entrusted to humans are voluntary matters and control of involuntary commands or matters is not expected of man, All Shar’i commands are voluntary, within man’s power. For voluntary matters courage is necessary, i.e. up to the extent of one’s control, one’s powers must be exercised. For the application of this power, courage (spirit) is very much required. Apply yourself with Courage! Now a question arises, when we already have become aware of the need for voluntary application of ourselves in voluntary commands or matters (be they exoteric or esoteric), for that, the application of courage is needed, so were we to muster that courage, then what need is there for a Shaikh? The answer is, after acquisition of Ilm, it is necessary to have a Shaikh, for it’s (Ilm) application, to make use of it practically and gain moral encouragement.


During a confusing situation, when one has to make a choice between two or more options, who will provide him with guidance? Who will make the decision between Rusookh (firmness) and Adam-e-Rusookh (superficial existence of firmness)?
One may take a wrong step in making a personal decision, Due to hesitancy and perplexity, he may tread different paths, instead of a single path, It has been the plan of Allah, that without a Shaikh, this path will not be negotiated. From the very beginning this rule has always been accepted, that after academic education, to rectify one’s actions, a Muslih (Reformer) must be contracted.
This rule applies to every man, besides the Ambiya (AS). The Ambiya (AS) are exempted from It, because Allah himself was their guide. They were warned on time, therefore Huzoor-e–Akram (SAW,) said”.


There is a great need to keep pious company. The Sahaba-e-Kiraams’ (PA) nafs were not purified and rectified just by mere Ilm, Infact a complete training was given to them in the blessed company of Nabi-e-Karim (S.A.W.) Allah most high says,
Here in this Aayet, company will mean, “Pious Company”. On the basis of this Aayet, it is clearly indicated, that the protection of Imaan is through Taqwa (Piety). Mention of Taqwa is made after lmaan. Thereafter Allah Ta’ala says: “The protection of Taqwa is through the company of the truthful (Pious).” The accepted rule is that all necessary matters related to the incumbent are also incumbent. Thus to keep the company of the pious for the existence and perfection of piety is incumbent. Similarly piety for the existence and perfection of Imaan is incumbent, Matters related to essentials are essential, hence for the existence and perfection of lmaan, keeping the company of the pious has been proven essential. Therefore to merely accept lmaan and sit back will not suffice. Infact, it’s perfection and existence is required. The accepted rule being, the establishment and preservation of the mere acceptance of Imaan is extremely difficult, i.e. to maintain the initial effort of any action, as desired, is difficult, eg  to memorize the Qur’aan is not difficult but to maintain it, is a taxing duty.
In the same manner, after studying any academic science, were one not to teach it for about ten to twelve years, that knowledge will not be well grounded, no matter with how much diligence he had learnt it, To earn wealth is not as hard as to conserve it. After becoming of age to maintain one’s youth requires tremendous effort. After doing medicine, not to practice it and to become a mere professor of medicine is not sufficient. Infact to achieve proficiency in that art, practical application is necessary. In the same manner after studying law if one does not practice under an experienced lawyer, does not do his apprenticeship, he will be lacking in law, Thus it is apparent that the obtaining of an object or aim is not so hard as to maintain it.
Now it must be understood, as for lmaan, the performance of this magnificent wealth is through Taqwa. If one discards Kufr and Shirk, then certainly he has achieved basic Taqwa, but that is not sufficient. Certainly lmaan (faith) will be an obstacle against eternal admission to hell, but this much of Taqwa will not suffice to block initial admission into hell. Total prevention from entering hell will explicitly be based on Imaan-e-Kaamil. Perfect faith, and lmaan-e-Kaamil is only Taqwa and this is the only criterion, that will bar total entry to hell, Hence it is not permissible to be content with this basic degree of Taqwa earned by virtue of just accepting Imaan, In fact, after lmaan it is mentioned, “Attain Taqwa”, therefore after Imaan, Taqwa was mentioned, indicating the means to preserve Imaan, will only be Taqwa.


Now this question arises, how will Taqwa become the-means of protection for Imaan? Hence Allah Ta’ala says “And be with the true people.” So the preservation of lmaan depends on keeping the company of the pious. Therefore the company of the pious is of extreme necessity. What is the meaning of ma’iyyat (company)? To sit by someone attentively, abstaining from all evil thoughts, or else to sit with trust in him. Thereafter whatever is said in the light of that one should scrutinise one’s self, keeping an eye on one’s shortcomings, sicknesses. Whatever weakness is found, treat it, keep a check on your weaknesses, eg. check how much of pride and virtues you have. When one enters into the company of a Shaikh with such a clear, unbiased mind, then Ishaa Allahu-Ta’ala he will gain benefit.
The meaning of Sidq (sincerity) is to execute an act in accordance to the prescribed method, in the manner the work has to be observed, executed with all it’s related features, Perfection is stipulated because a person may have sincerity but may fall short in his actions due to negligence. Hence the demand for diligence, extra care, is made eg. a person executes an act for the pleasure of Allah, but he does not complete it in the desired Shar’i style, though the person is sincere, but will not be termed Sahibê-Sidq (one who is sincerely carrying out an act, observing all it’s etiquettes), eg. In namaz he has no intention of Riya (pride), performs it with sincerity, but his Qiyam is not done properly. his Ruku and Sajdah is not in line with the Sunnah, certainly he is a Sahib-e-Ikhlaas (sincere) but he is not a Sadiq. Sidq is demanded in action. Perhaps he may have sincerity but not Sidq. Though when Sidq is found, Ikhlaas must be present. For the achievement of Sidq and perfection, knowledge only is not sufficient. Until one does not meet a Sahib-e-Sidq and Kamal; Sidq and Kamal will not be achieved.
Therefore the Sahaba-e–Kiraam (RA) and the Taabieen (P) would go to the other Sahaba-e-Kiraam (RA) and ask them to demonstrate the manner in which Rasulullah (SAW.) performed Wuzu, Though they were the people of knowledge and Sahib-e-Lisaan (Arabs) and they also knew the Faraaiz and Sunnah of Wuzu, inspite of that, they still wanted to learn the method of performing Wuzu, The Sahaba-e-Kiraam (RA) would perform Wuzu, just to show others.
 Hadhrat Ali (RA) andHadhrat Usman (RA) would demonstrate for them and would say:
     “So was the Wuzu of Rasulullah (SAW. W.)”
They also did not deem mere explanation sufficient. In the same manner they demonstrated the method to perform Namaaz by performing it themselves. Rasulullah (SAW.) himself said,
     “perform Namaaz The way you see me performing it”
The purpose of ma’iyyat (company) is to practically learn how to behave Islamically, in a proper way and style. Until one does not place himself under the supervision of a Tabib (Unani doctor), he will not learn the art of extracting medicinal properties from raw materials. Our complete life is practical, its not based just on mere theory. Hence without the company of a Shaikh one cannot acquire perfection. Since sciences that are related to external obvious matters cannot be attained without a guide, then how can esoteric sciences
be learnt without a guide? Certainly lmaan and Islam will provide protection from eternal damnation to hell, but without Taqwa, they are insufficient to bar initial admission to the fire.
This is a set rule, though Allah the pure, reserves the right to do otherwise, he may even protect a non-muttaqi (impious servant) from falling into the fire.
YES! According to the rule, he (Allah) will certainly not allow a pious person to be touched by the fire. He will not go against his promise. Therefore acquire lmaan. Now for the preservation of lmaan, Taqwa is incumbent and taqwa is obtained in the company of the Saadi-Qeen. Therefore in no way can their company be expended.
Now the question arises, why must a person restrict himself to the company of a single Shaikh, Why cannot he, according to his inclination, attain guidance from various spiritual guides?
It is an inherent aspect of the human nature to accept influences and change attitudes. Therefore diverse opinions and behaviours will throw the new seeker into a quandary, will create confusion. Hence it is necessary to ward off this confusion, so be may keep his bearings, gain tranquility, which obviously is necessary.
The need for mental tranquility is proven through this blessed ayat:
Translation- “0 My LordShow me how thou grant life to the dead.”
 He (Allah) said,” Don’t ye have faith upon them?
He (Ibrahim) said, “YES! Just for mental satisfaction of my mind, I desire or request for it”
He believes in Allah’s powers to give life, but wishes to see it, to gain mental satisfaction. In the same manner, normally Allah Ta’ala provides mental satisfaction, tranquility, when one sticks to a single Shaikh. It is necessary for people of learning also to restrict themselves to a single master of the science. For example, an unbridled bull obviously seems very free, he grazes where ever he wishes without restriction. While a domesticated animal, tied to its peg, may not be so free, But our Shaikh (M.Thanvi R.A.) says, “Were you to enquire from the free roving bull, then he would certainly say: ?I may be free, but I have a problem, I have no Guardian over me”
Were someone to give chase to me with a rod or cause me some pain, then I have no-one to console me or care for me”. In the same manner when a person has a guardian then he will always ask of him before going into action. Therefore he will practice freely and confidently. Tranquility and devotion are not expendable. Confidence will not be gained by referring to various quarters; satisfaction can never be attained by knocking on various doors.
 “Decide conclusively on adherence to the Quarter’s of a single spiritual Mentor
The Sahaba (RA) gained the glorious honour of companionship by keeping the company of Rasulullah (SAW), so how can we, non-Sahaba, gain spiritual upliftment without keeping the company of those spiritually guided? Their company is essential, even for a man of knowledge It is essential by keeping the company of a Shaikh, the finer points of his knowledge (i.e. the Aalim) become apparent to him.
Ponder over these! One Allah-countless servants; one Prophet – Countless Ummati; one Imaam – many followers
E.g., one father-many children: one husband-four wives and one physician-many patients.
In the same manner there has to be a single Shaikh and many Mureed (Mystics, Disciples). How can peace and tranquility be gained if there were one servant and many Gods, one Ummat and many Rasools, one Muqallid and many Imams, one child-many fathers and one wife many husbands?
Tranquility is desired and that cannot be achieved without restriction to a single master. LOOK- the satisfying of hunger is desired. To satisfy this need an empty field is not adequate. If there’s no moisture present, then by just planting seeds without watering it, will be in vain. For the survival of the seeds, all relevant matters must be attended to; it must be watered and cared for. It is necessary to take all cultivation precautions. When the maintenance of the field is not arranged properly, then the object, that is to eat bread, will not be attained.
By complying with all these rules, a man can gain mental tranquility. Therefore mental tranquility  required and that will only be accomplished through the company of a single Shaikh.
LOOK! The vicegerents of Rasulullah (SAW), i.e. the Fuqahaah-e-Kiraam (Muslim jurist) say, ?to emulate, to follow one of the four Imams, is incumbent. There are many Imams, independent religious jurists, but to follow only one Imaam is Waajib. Were one to follow a number of Imams, sometimes a Mas’alah is checked in one Imam’s kitaab and at another instance in another Imam’s kitaab that will not be permissible. This is called” Talfeeq” (Rebellion) in the terminology of the Ahle-e-llm, which is not permissible. In this manner, he will be following his own ego, his lower self.
Hence it is Waajib to follow one Imaam in Fiqh (Islamic law related to the external aspect); likewise in “Tasawwuf” it is also necessary to follow one Shaikh for the reformation of the inner-self. Coincidently, there are four well-known Imams (muslim jurists) and in Tasawwuf also there are four saintly lineages ~ schools of thought), Now for us to follow anyone of these four is sufficient. In fiqh, the kitaabs of three jurists are not found very easily amongst us (muslims of Indian origin). The Masa’il of the fourth (Ahnaaf) are freely available. Hanafi teachers and Muftis are also found and there are many Hanafi Madâris (Institutions) therefore the Hanafi way must be chosen, espoused. In the same way “Chistiyyah” Hazraat are available and well known to us from the four renowned Mystic schools of thought. Following of this school of thought is sufficient and necessary for us. Just as jurisprudence of Imam Abu Hanafi (R) was conveyed to us through the generations following after him, though he s not present. Yet we are turning to the Ulema of his school of thought. In the same manner, though the past Mashaaikh of Tasawwuf are not present, but their Khalifahs have passed on their teachings through the passage of time, we must turn to them for guidance, without them there is no salvation.
Some people always remark “Now there are no Mashaa’ik, like the Mashaa’ik of the past, so we may follow them”.
I had once replied to this criticism or objection in a jalsa, at a place close to Saharanpur, India. In that jalsa the administrator of “Madressah Mazahir-ul-Uloom”, Moulana Abdul-Lateef Sahib (RA) and Mufti Moulana Saeed Ahmed Sahib (RA) were present. I said, “Where are those Ulema who were living before us: Moulana Gangohi (R.A) and Moulana Nanotwi (R.A.) where are, they? Due to their absence are we going to abdicate our duty to follow the Divine law? There was no answer.
In the same manner even though those Mashaa’ikh may not be present but their vicegerents and Khulafaâ are present. They must be followed. Disassociation from the ulema will sever our bonds with Deen.
Likewise staying aloof from the present Mashaaikh will also have a detrimental effect on our ties with Tasawwuf. For the Ulema of that calibre, there were Mashaa’ikh of those standards, now for the Ulema of the present times, there are Mashaa’ikh of their standards also. Hazrat Naazim Sahib (R.A.) became very happy with this answer. He placed his hand on my back and said, “Well said”; it is just a baseless thought, that such Mashaa’ikh are nonexistent. In fact during those times also, many persons existed, who remarked, “Moulana Rasheed Ahmed Gangohi (R.A.) is an Aalim with unique qualifications but sainthood is another kettle of fish (i.e. they did not regard him to be a saint of any standing)”
Friends. Abstain from such absurd thoughts.  It is very dangerous. One must derive benefit from the company of the saintly.
     “Deen hota he Buzrugo ki nazar se peda”
Translation:     “Deen is born through the attention of the Holy Saints”


By, the, term”NAZR” company is implied.
“Nazr” comes in various forms – “Nazr-e-Ainee”,  “Nazr-e-Ta’aleemi”  “Nazre Dua’ee”, “Nazr-e-Qalbee”.  To see with these eyes, to face someone is “Nazr-e-Ainee”. Whilst teaching, to face the students is“Nazr-e-Ta’aleemi”. To make dua is called “Nazr-e-Dua’ee” and to turn one’s attention mentally towards someone is called “Nazr-e-Qalbee”. By all these forms of “Nazrs”, reference is made to attention.


Nazar is such a thing that certainly has an effect, whether it is apparent or not. Our pious Moulana Thanvi (RA) would say, “The Ulema educate their children but they do not have any inclination to take them into the company of saints. Children must also be taken to the “Ehlê Sidq and “Ehlê Islah”, (i.e. those saints who purify the inner-self and soul).
Otherwise they should be sent there during their holidays.
“Deen hota he Buzrugo ki nazar se peda”
Translation:     “Deen is born through the kind attention of Saints


Finally, we must conclude, as was initially claimed, Imaan with all its related virtues is dependant on “ Taqwa”.
For its preservation, and the acquisition and maintenance of “ Taqwa” is dependant on the company of the
Saadiqeen”. “ Saadiqul- Haal”, is he, whose behaviour is in harmonywith his inner convictions. Whenhis exoteric appearance is ascetic and his esoteric conditions are to the contrary, then he is not a Saadiq. In fact ,he is a fraud; just as some imposters claim to perform namaaz in the Baitullah (i.e. they refuse to perform namaaz elsewhere).
A “Saadiqul- Haal” is sincere in his conviction and behaviour.
There is a difference in Fa’el and Amal (Practice)
Amal is carried out through intention but action can be intentional or unintentional, Amal transcends the limbs and reaches the heart, as in the case of Rabiah Basriyyah (RA.). When she went on a pilgrimage to the Ka’aba Shareef, then the special blessings of Allah that perpetually descend upon the Ka’aba, were focussed on Rabiah Basriyyah (R.A.), as if they were welcoming her. Meanwhile
Hazrat Ibrahim ibnê-Adham (RA.) was proceeding to the Ka’aba performing Nafl at every step. When he reached it, he noticed the spiritual effects of the Ka’aba absent. They were at that lime focussed on Hazrat Rabiah Basriyyah (R.A.). He addressed her “Just what is all the excitement you have aroused?” She said, “Have I drawn the attention of creation or have you, through your performance of Nafl at every step?” Hazrat lbrahim-ibn-e Adham (R.A.) said, “Even though I behave in the most arduous manner, yet the Ka’aba came forward to welcome you.” She said, “You came offering your head ~n submission and I, my heart”


Through constant practice, we have built physically,” KHUSHOO wa KHUDOO” (Tranquility and Humility) into our namaz, just as a person forms a habit of ingesting small morsels. Outwardly “Khushôö wa Khudhôô” seems to be accompanying our prayer, but they are absent. Others are deceived by this holy appearance. But can Allah Ta’ala be misled?
A conscious effort in “Khushôö and Khudhôô” must be made. This conscious effort is called ma’iyyat-e-Haq (getting into the company of Allah), The involuntary coming of corruptive thoughts (waswasa) do not negate “Khushôö and Khudhôô”.
Initially these thoughts may be involuntary, but eventually become voluntary (i.e. when the namaazi entertains them), Yet the namaazi labours under the false notion that his “Khushôö and Khudoo” is still intact.
For guidance on such matters a shaikh is required.



During this discourse Hazrat Maseehul-Ummat (PA.) related an incident, “A person came to our Hazrat Moulana Thanvi (RA,) and posed a question. He said, ”It has been mentioned in the Hadith Shareef that excessive zina causes an epidemic of plague, I do not understand this”. Our Hazrat Moulana Thanvi (RA,) said: ? did you not understand the meaning of the wording or the relationship between the two incidents” He replied, “The meaning of the wording is simple, the concurrence of these two incidence is confusing. I do not understand that” Hazrat Wala (PA.) said, “So what is it if you did not understand that?” He replied, “To gain mental satisfaction.” Hazrat Thanvi (R.A,) then said, “What is the motive behind seeking mental satisfaction?” He said,” Ibrahim (AS.) had said,
Hazrat Wala said, “What proof can you forward that you will gain mental satisfaction as Hazrat Ibrahim (AS.) had? Will you gain it as he did?”
He was a professor of Deeniyat; therefore he went away saying to his companions, “This is the actual answer”. Later Hazrat Wala said, “Hazrat Ibrahim (AS,) was shown how Allah gives life and he was a Nabi. Were I to logically explain him the phenomenon, then perhaps I could have silenced him, but how would he be satisfied?”
Allah Ta’ala cannot be imagined, mentally comprehended, he is far above that. Yes! Whole-heartedly remember Him, make Zikr abundantly and punctually, then His presence will be felt in every part of your body.
This experience can be compared to actual sighting. Alt declare that Allah is Omnipresent, but the desired conviction is missing, due to zikr being absent, Muraqabah (Meditation) being non-existent. Daily meditation will bring about that desired effect, wherein the taalib, (seeker) will be constantly aware of Allah presence.
A certain Shaikh ordered his disciples, after a course of mediation, to slaughter a pigeon in such a place. where-
in non can see you. All of them complied but one, who returned with an unslaughtered pigeon and said,” Sir! There is no place wherein He (Allah) is not present. How do I slaughter it? So how can one imagine that the omnipresence of Allah Ta’ala cannot be impressed on the mind? How can the sceptics say, “How did the Sufis (Mystics) visualise or draw the picture of Allah without seeing him’?” Objections of this nature are clear signs of ignorance and inexperience.
A Shaikh asked a disciple of his to meditate the presence of his favourite buffalo. After a period of time, standing outside, he instructed the mureed to come out of his room. The mureed said: “How do I come out? The buffalo is standing in my way.”
Though no buffalo actually was present but his constant meditation had prevailed over his vision and the picture of his buffalo engulfed his heart and mind, similarly, the constant Zikr of Allah Ta’ala has the same effect.
 “It is an accepted rule, constant contemplated matters become practically visible”


Physicians write, “Some mental conditions are such, even though a lion may not be present in reality, but its existence can be mentally induced to such an extent, that the subject actually sees the lion in his presence, the pain of its swiping claws is physically experienced and the dripping of the blood is really felt, The person is totally possessed by this imagination. These are the resultant effects of imagination. So if one were to meditate the omnipresence of Allah Ta’ala, will this result not be possible?
These stories were mentioned to allay the doubts of the Saalikeen (Mystic disciples).
A Salik must not regard his Sheikh’s teachings superficial; in fact he must believe them to be of real substance (Haqiqi). Every word or saying of a Shaikh is factual (true). To inculcate confidence of such strength ”ma’iyyat“ (company of the shaikh is required and munaasabat” (congeniality) with the shaikh is also necessary. Munaasabat also is achieved through “ma’iyyat”. To seek “ma?iyyat” is a must, whether it is locally in town, or out of town. As a rule the town people people gain the least benefit from the local Shaikh. Even from the Ambiya (A.S.) also, others gained greater benefits than the town people, From Huzur (SAW) also the people of Mecca Muazzamah did not derive benefits as much as outsiders. The same conditions prevail in the Madâris, local students are very few, in comparison to outsiders, and sometimes persons far removed from the fountainhead of blessings gain much more benefit than persons enjoying proximity, closeness to it. Hazrat Uwaise Qarni (R.A.) physically was at a great distance, but spiritually close, due to Rasulullah’s (SAW.) order, to remain in his mother?s service. At this juncture we deduce, that it?s possible to be physically far away from the Shaikh and yet be spiritually close to him. Some persons are physically close and yet spiritually far removed. Some persons at a distance bodily are close spiritually, provided correspondence is kept on a regular basis,


Ehtimaad (Trust), Etiqad (Belief), Ittila’a (Reporting back) ,Inqiyaad (Observance of instructions)  must be zealously applied. Piety comes in various degrees.
1. Abstention from Kufr and Shirk. This level of piety protects from eternal damnation to hell.
2. To eternally and externally observe the Faraa’iz and Waajibat. To abstain from Haraam, Makrooh-e-Tehrimi, sins and all unlawful matters externally and internally. This provides salvation from even initial admission to Jahannam.
3. Abstention from doubtful matters.
4. Observance of the Mustahabat (desirable acts),
    These two are the means of gaining proximity to
    Allah and receiving high ranks.
Just as esoteric commands, Faraa’iz, Waajibat, Sunan, Mustahibbat, Haram, Makrooh-e-Tehreemi, Makrooh-eTanzihi are matters within the scope of human capacity in the same way, ascetic orders, beautiful behaviour,
patience and gratefulness etc and ignoble traits pride haughtiness vanity etc are laso matters within the capacity of man. To espouse or discord both are within his power. In both matters one must app1y oneself firmly.
From experience we note spiritual health without the guidance of a spiritual doctor is a stupendous task. Therefore it is incumbent to be aligned to a guide and Shaikh. It is necessary up to that point, when Rusookh, firmness and proficiency be born.
Now this remains to be understood, just what is meant by Rusookh? (The point of firmness and stability). A person reaches that stage, when he spontaneously or with a slight effort, without applying any remedial prescription or upon the slightest mental effort, acts in accordance to the demands of a given Khulqe-Hasn (virtue – beautiful quality) and abstains from following the demands of any lowly urge.


MUNASABAT (Congeniality) 
This nature of behaviour is inculcated according to the degree of ones munasabat. With the Shaikh, Munasabat is to have no form of objection to the statements, actions and behaviour or the teachings of a shaikh. Were such an objection to dawn upon his mind then the mureed is extremely distressed. Even the reprimands and scoldings of the Shaikh provide him with great pleasure.
Trans: “They are annoyed with the show of love”Trans: “We fall in love with the show of anger”
Scoldings – rebukes should also be pleasure providing. In reality this is “Munasabat”.
There was a Sahabi, Kaab-ibne-Maalik (R.A.), who failed to comply with the order of Nabi (SAW), to join the campaign of Tabuk. He was extremely sorry upon not obeying his Nabi’s (SAW,) order. Upon his return, Rasulullah (SAW.) ordered the ostracism of him and another two persons, who were guilty of the same misdeed. The Christian king of Ghassaan, upon receiving news of this, plotted to entice Kaab-ibne-Maalik (R.A.) towards Ghassaan. He wrote: “0 Kaab! I have, with much regret, learnt of the disgraceful treatment being meted out to you, even though you have made great sacrifices. Why do you not come over to us? We: shall afford you hospitality befitting your honourable self,“ This letter caused tears to roll down his cheeks and he dumped it into the first oven he passed, saying, “This is one more trial con-fronting me, wherein, even the Kuffaar are entertaining ulterior designs in my regards. They even hopefully offer me temptation”. Others who also violated their Nabi?s command, in regards to the Battle of Tabuk, had them-selves fastened to the pillars of Masjide Nabawi, as a declaration of their regret and shame.
From these incidences, we can gauge to what degree munaasabat is required from the mureed with his Shaikh, Benefit is derived to the extent of Munaasabat built.
Hazrat (R.A,) said, “In short, every act must be executed in accordance to the demands of Imaan, along with meritorious control on the nafs and purity of intention. Acting like a security officer, every act must thoroughly be inspected and properly protected.


“Khilafe-Aadat or Khirqe-Aadet“ (supernatural events) are known as “Karaamat”. (Miracles), Hence abstaining from eating, drinking and copulation whilst fasting is “Khilafe-Aadet”, “Karaamat” is carried out by a “Wali“, so a fasting person is also a “Wali” and the duas of a “Wali” are accepted. It is due to this fact that the duas of a fasting person are accepted, particularly at the time of Iftaar, Hence Roza should be terminated with duas. At this point the Majlis was terminated.
Through the blessed tongue of Hazrat Moulana Shah Maseehul Ummat (R.A.), the following wonderful Malfuzat, discourse, took place at Rohri Station, on Wednesday after Asr Salaat, the 12th of Jamadil-Ula 1396 A,H. (12 May 1976), when he spoke to his friends of Sakhr. This Malfooz, discourse Hazrat Moulana Muhammad Gulzaar Sahib noted down.
Hazrat Wala (R.A,) said: “What must I say?” Some people said: “At least say something. “Hazrat Wala (R.A.) said: “Anyway, when I set out for Karachi, I was pleased. Now on my return you gentlemen’s eager and heart-warming welcome has filled me with pleasure. I am very happy, pleased. However, what is the real reason behind my happiness? Just what brought about this pleasure upon your meeting? Normally there exists a reason for every act. The reason in this instance being, no matter what be the spiritual standing of the subject under discussion, that person being my humble self, you came to welcome me. Your coming was due to your regarding me or the Ahlullah (saints). What else could be the motive behind your coming? Without going into discussion in regards to my being of the Ahlullah or not, we must conclude that this high opinion that you hold in my favour brought you this far. Nonetheless, through this behaviour of yours has it has been proven, that all of you are “saints”
Yes! You all are “saints“. I have proof for this claim of mine. “ Birds of a feather flock together”. A person is inclined to persons with temperaments similar to his. Since you all are Ahlullah and Ahlullah (Saintly) are sincere and they hold good opinions in regards to others. Due to that you people came to greet me. So it has been concluded that all of you are of the Ahlullah, Where does a buffalo stay? Amongst buffaloes] where does a goat stay? Among goats! Where does a camel stay? Amongst camels! Whose company does a thief keep? Thieves! In what circle does royalty move? In royal circles! This coming of yours clearly points to you being of the Ahlullah, Ahlullah are found in many categories. Usually the pious, Muttaqi are called Ahlullah.
Instance being, no matter what be the spiritual standing of the subject under discussion, that person being my humble self, you came to welcome me. Your coming was due to your regarding me or the Ahlullah (saints). What else could be the motive behind your coming’,” Without going into discussion in regards to my being of the Ahlullah or not, we must conclude that this high opinion that you hold in my favour brought you this far. Nonetheless, through this behaviour of yours has been proven, that all of you are “saints” Yes! You all are “saints”. I have proof for this claim of mine, ‘ birds of a feather flock together’. A person is inclined to persons with temperaments similar to his since you all are Ahlullah and Ahlullah (Saintly) are sincere and they hold good opinions in regards to others. Due to that you people came to greet me. So it has been concluded that all of you are of the Ahlullah. Where does a buffalo stay? Amongst buffaloes! Where does a goat stay? Among goats! Where does a camel stay? Amongst camels! Whose company does a thief keep? Thieves! In what circle does royalty move? In royal circles! This coming of yours clearly points to you being of the Ahlullah, Ahlullah are found in many categories, Usually the pious, Muttaqi are called Ahlullah.


Taqwa (Piety) is of two classes.
1. “Taqwa-e-Aamah” a form of piety common to all believers.
2. “Taqwa-e-Khaassah” a form of piety found in saintly persons: The very acceptance of Imaan is an act of
piety. This common form of piety is called “Wilavat- e-Aamah”. The basic stage of friendship between
Bandah (Servant and Khilf (Allah). Therefore Allah Ta’ala says,:
Trans: “Allah Ta’ala is the friend of the believers, he removes them from the darknesses (of Kufr) and takes them towards the light of Islam.” (Bayanul Qur’aan).
By removing them from the darkness of Kufr and bringing them towards the light of Imaan, He blessed them with the mantle of “Wilayate-Aammah”, the first stage of friend-ship. At another place in the Qur’aan Allah Ta’ala states:


Trans: ”None are his friends, but the pious” (Muttaqun)”
In this ayyet “Wilayat-e-Khaassah”, close friendship is being referred to. Further in another part of the Qur’aan Allah Ta’ala says:
Trans: “Behold! Indeed, the friends of Allah do not experience any form of fear nor any sorrow. They (the friends of Allah) are those who accepted Imaan and are pious (Abstain from sins)”. (Bayanul Qur’aan).
So when they brought Imaan, they reached the first stage of Taqwa, “Taqwa-e-Aammah, which is “Wilayat-e-Aammah”. The mention of Taqwa further in the aayet refers to “Taqwa-e-Khaassah”. Hence we realise the need also for “Wilayat-e-Khaassah“. After “Wilayat-e-Ammah”, which was attained through Imaan. The need for “Taqwa-e-Khaas”, conscientious observance of all Shar?ee rules, is also clearly declared. Now the question arises, how is “Taqwa-e-Khaas” acquired?


In regards to that, Allah Ta’ala says:


Trans:“0 Believers! Fear Allah Ta’ala and keep the company of the pious”
Oh Believers! those who have achieved the stage of “Taqwa-e-Aammah”, which brings along “Wilayat-e-Aammah”, of you, I demand that you inculcate in your-selves “Taqwa-e-Khaassah”, inculcate Wilayat-e-Khassah. Friendship was obviously found in the initial acceptance of Imaan, “Taqwa” was also achieved.
What is meant by inculcate “Taqwa“?
Hence we note by the mere acceptance of Imaan, “Taqwa-e-Aammah” and “Wilayat-e-Aammah” are gained, But Allah Ta’ala desires His servants to progress further, towards “Taqwa-e-Khaassah” from “Taqwa-e-Aammah”. Now we need to ascertain, how is “Taqwa-e-Khaas” acquired and maintained? Haq Ta’ala has said: “And keep company of the Saadiqeen” (persons whose outer behaviour is in accordance with their pious beliefs)


‘If you wish to reach the stage of “Taqwa-e-Khaas”, which is demanded and you wish it to be maintained, then it is necessary to keep the company of the “Saadiqeen“ when you keep the company of the “Saadiqeen”, the Taqwa will be acquired and maintained,


Ikhlaas is to seek the pleasure of Allah only, in every act, not to desire fame, material gains,etc. This is the basic requirement, other factors are supplementary. This attitude is called “Ikhlaas”. now with Ikhlaas “Sidq” is also necessary. What is “Sidq“? Sidq is to carry out an act, observing all related meritorious aspects of the act. “Sidq” is to execute an act in its perfect style, It?s quite possible to behave with “Ikhlaas”, (sincerety) yet without “Sidq”. but when “Sidq“ is found, “ikhlaas” must be present. A person could be performing namaaz sincerely though in a careless manner.
Addressing a Sahabi who had performed namaaz Rasulullah (S,A.W.) said “Repeat your namaaz, as you
have not performed namaaz. “Ikhlaas” was present but Sidq was missing. There is a need to have both of them. A person must be “Sadiqul-Qawl” (Truthful in speech) and also “Sadiqul-Fa’el” (Truthful in behaviour, He must be “Saadiqul-Amal“ (Truthful in Action) and “Saadiqul-Haal“ (Truthful in appearance). This is called “Siddiqiyyat and Saadiyyat”. (Total compliance, inwardly and outwardly to the Shariah in every action with all its merits). This being the final stage of Siddiqiyyat after Nabuwwat, So the need to strive with sincerity in every act, to behave in the best manner. From here we learn, this stage cannot be reached without the company of the Saadiqeen Regularly, according to need, the company of the “Saadiqeen” must be kept. Iman is gained by rejecting Kufr and Shirk. This is Taqwa of the basic stage. If you wish to preserve this base, inculcate piety and if you wish to preserve this base, inculcate piety of the highest order, then keep the “Sohbat” (Company) of the “Saadiqeen“. When you wish to maintain this high too, then constantly remain in their company according to need and opportunity. Hence the preservation of Imaan is based on “Taqwa” and Taqwa is kept intact in the company of the “Saadiqeen”. So in the light of this aayet the protection of Imaan lies in the company of the pious, I had said, “You all honoured me, you came previously too and even now. This points clearly to you being of the “Ahlullah”, (persons inclined to those with similar temperaments. Were you not imbued with the qualities of the Ahlullah then how would you be inclined in the direction of the Ahlullah? Remember, to protect this quality of sainthood and further enhance it, the company of the Saadiqeen is required. Make a concerted effort to gain it,


Warning for those who refrain from reciting DUROOD
1. Rasulullah (SAW) said: “A gathering devoid of the mention of Allah Ta’ala and Durood for Rasulullah (SAW) will be cause of regret on the Day of Qiyamah even though they will enter Jennet.” (lbni Hibban, Abu Dawood, Tirmizhi, Nasai).
2. Rasulullah (SAW) said: “A great miser is he in whose presence I am mentioned he refrains from reciting Durood on me” (Tirmizi, Ibni Hibban, Mustadrak)
3. Rasulullah (SAW) said: “May that person be destroyed who refrains from reciting Durood on me when I am mentioned in his presence.”


4. Rasulullah (S.A.W) said: “Whoever forgets to recite Durood on me, has lost the way of Jannat.”      (Ibni Majah, Hulyah).

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