How do I gain barkat in time?

Answer

Barkat in time is the effect of Taqwa. Taqwa is the effect of a pure heart, and this purity is acquired by means of complete obedience to Allah Ta'ala and constant Thikrullaah. Barkat is a bounty granted by Allah Ta'ala to only the Muttaqeen. Although it is and abstract phenomenon, it is a reality. Much work is accomplished in a little time. If you read the stories and advices of the Auliya, you will then better understand the meaning of Taqwa and barkat. Taqwa is not restricted to Namaaz, Tilaawat, Fasting and external appearance. If a person is unable to be kind to someone who is unkind, then he/she should understand that he/she lacks Taqwa even if he/she devotes the nights to Ibaadat, the days to fasting and spends much in charity. If someone slanders you or makes gheebat of you, and you retaliate, then understand that you have not even understood the meaning of Taqwa.

For achieving purity of the heart, it (the heart) has to be cleansed from all the lowly bestial nafsaani attributes (bestial emotions). A person should not expect to have barkat in time if he indulges in

sin and futility, sport and amusement, and in unnecessary association with people. Seclusion is of great and necessary importance for cultivating Taqwa. Control of the eyes and tongue are essential for cultivating Taqwa. Most of the spiritual pollution contaminating the Rooh enters via these two channels.

The spiritual programme of the Mu'min is the adoption of the entire Shariah and Sunnah. It is an elaborate programme in which the Mu'min is involved from the moment he wakes up until the time of going to bed at night. The Qur'aan Majeed and Ahaadith are replete with commands, instructions and advices for the cultivation of Taqwa. Minus Taqwa there will be no barkat in any sphere of life. Daily read a few pages of kitaabs regarding the anecdotes and advices of the Auliya for a proper understanding of Taqwa and Roohaaniyat (spiritual fibre).

(Hadhrat Maulana Ashraf Ali Thanvi)

Rahmatullah alayh

If you seek an interpretation for your dream, do not ask an ignoramus. Refer to an intelligent person who will present an intelligent meaning. In most cases, a dream materializes according to the first interpretation given. A man saw in a dream that his one leg was in the west and the other in the east. He asked the interpretation from some moron who said that his legs will be amputated. Shocked and fearful, the man went to an expert muabbir (dreaminterpreter) for an interpretation. The muabbir enquired if he had already asked anyone for an interpretation. When the man explained what had been said about his dream, the muabbir said: 'Alas! What he has said will happen. If you had come to me first, I would have presented a good interpretation.'

Dreams are extremely weak forms of information and are reliant on interpretation. The Akaabir Auliya have clarified that even kashf, ilhaam (spiritual inspirations) and karaamat (miracles) are not phenomena of great importance. In fact, regarding karaamaat (miracles) which are generally considered to be of great importance and viewed with awe, some Auliya have said: "Karaamaat are the haidh (menses) of Men (i.e. of Auliya)." In other words, just as females feel embarrassed and endeavour to conceal their menses, similarly do the Auliya endeavour to conceal their karaamaat. They become embarrassed when their miracles are exposed.

Many among the Ahlullaah (Auliya) had wished that they should not have the ability to demonstrate miracles. The reason for this attitude is a reduction in status in the Aakhirat which they perceive upon demonstrating a miracle. In the Aakhirat those pious and obedient Muslims who were not among the Auliya will be accorded status of Karaamat (honour) while those who had displayed karaamat here on earth will be deprived of that special status of Karaamat. This is the secret underlying the disdain of the Auliya for demonstrating miracles.

However, such Auliya who are Ma'thoon are excluded from the deprivation explained above. (Ma'thoon Auliya are those who display karaamat by the permission and command of Allah Ta'ala. Others, due to their lofty ranks of Wilaayat, have been bestowed the ability to display miracles which they sometimes demonstrate at will. The Auliya of this latter category will be somewhat deprived of Karaamat in the Aakhirat, - Mujlisul Ulama).

Now when this is the condition of even kashf, ilhaam and karaamat, one can understand the insignificance of dreams. But nowadays, dreams are given great importance.

If someone sees himself in a dream wallowing in an evil condition, but on waking up if he takes wudhu and performs two raka'ts Namaaz, then the dream regardless of how evil and fearful it may be, will not harm him in any way whatsoever. On the contrary if someone sees himself in a dream in a good state (e.g. he is by the Ka'bah or in Jannat), but when awake he indulges in evil and misdeeds and his beliefs are buffeted by doubts, then his good dream will be of no benefit for him.

Thus, the state of awakefulness is of importance. One has volition to act while awake whereas dreams are phenomena beyond one's volitional control. (A person should be concerned with what he does whilst awake and not brood over what he sees in dreams). But today, some people elevate dreams to the level of Wahi. In fact, even higher than Wahi. (Hence, they will override even the Shariah on the basis of dreams of pious people. Bid'atis and Tablighis suffer from this disease. - Mujlisul Ulama)

Then there are those who progress further than dreams. They experience kaifiyaat (spiritual states of elevation). For them these kaifiyaat are the be all and the final word of Deen. They become oblivious of the actual objective which is Amal in compliance with the Shariah for which Wahi was sent and for which the Ambiya (Alayhimus salaam) were dispatched. The importance of this (the Shariah) is lost to such persons.

By this exposition, I am not negating the reality of dreams, kashf, ilhaam, karaamat and kaifiyaat. While these conditions are existential realities in the Tareeq (Tasawwuf), they have to be maintained within their own category and not elevated above the Shariah. But people have gone to extremes in these issues.

We therefore find that in some quarters the practice of initiating mureeds (Peeri-Mureedi) has become a mission in conflict with the Shariah. On the other hand, there are those who, due to being spiritually barren, negate Tasawwuf in entirety. Jahl (ignorance) is the common factor for both groups of extremists.

In this matter, the Bid'atis (such as the grave-worshippers) suffer greater ignorance than the Wahhaabis (Salafis). Remember that the criterion is always the Shariah, not dreams and miracles.