Al-Haq 1413 – November 1992

9 November 1992 al haq bulletin LAL-HAO* em bodiments, have we inculcated? A GREAT SOUL During the later part of the night of Friday 18Ck Jamadil ula 1413 November 19921, [13th world's gnen-est auteonetoes Hadhrat Tae sowud, Maulana Muhammad Shaikh Maseehullah Khaan the Muhtamim Sherwaani, 06 uloom, Miftaahul India left Jalalabad, the this confines 06 and base transitory to continue abode life's sojourn into the next phase 06 lillaahi Barzakh.|Inna wainna ilayhi raaji-oon.) Hadhrat Masihullah's demise has undoubtedly the a void in created lives 06 thousands 06 mureedeen and friends who were spiritually It associated with him. grieb is with probound his thousands that children spiritual continents across are mourning him. May Allah Ta'ala in His infinite perpetually теrсу roohaani permit the baidh 06 Hadhrat Masihullah to benefit us. The this order 06 universe in is bact, the upheld by great lovers and proponents oó the Kalimah La-ilaha for which men illallaah like Hadhrat Masihullaah devoted their entire lives. The day when remains there no longer La-elaha of single proclaimer this universe will illallaah, have no reason to exist, hence Allah Ta'ala will terminate its (To column four) T.-HAO P.O.BOX 3393 Port Elizabeth 6056 South Ahiica "A SINGLE FAQIH IS HARDER ON SHAITAAN THAN A THOUSAND PIOUS WORSHIPPERS" (-HADITH-) HADHRAT'S DEMISE rise of greater fitnah and fasaad. RasulMal Ssallallahu alayhi All around us, throughout the wasallam) said: world, we witness the spiritual Allah wil not remove "Verily, vacuun -in which the Ummah is Ilm I Deem Knowledge) by The earth is engulfed. removing it from the hearts of Roohaani the But, practically bereft of setvants 106 Allah). and Imi Charlatans, guides. Iêm by He will remove taking frauds, and deceits the cranks, Ulama until there away rema ins no Aalim; then people thugs of a variety of kinds under religious guise are robbing the will take the juhhaal lignoram- whatever little Um mah of uses as their leaders. They Ithe spiritual and Islamic bearings will be asked (Deeni juhhaal) it has left. Undoubtedly, the age questions) and they will issue of the juhhaal predictedby fatwa knowledge. without (sallallahu alayhi Rasulullah Thus, they will be astray and wasallam) has ushered in. Every leads astray lothers)." (Bukhaari & Muslim) spiritual fraud and ignoramus sporting som e degree acquired The demise of Hadhrat institution of kufr and in an Maulana Muham mad Masihullah is liberalism satanic setting Khaan, the Muhtamim of Mift- himselfup as an authority ofthe ahul Uloom, Jalalabad, India is They Shariah. are astray and towards the step another lead the Ummah astray with fulfilment of the demise of their and nafsaani shaitaani of Islam the Knowledge pronouncements and enactments. mentioned Rasulullah by with the (sallallahu alayhi wasallam) in Undoubtedly, the aforementioned Hadith. the illustrious departure of the calibre of Ulama of The is world rapidly the world Hadhrat Masihullah, denuded of the becoming must necessarily become fertile Stars of Shar'i Knowledge. In ground for the machinations of these times in close proximity the juhhaal. to Qiyaamah when one Star of Zaahiri and Baatini Knowledge The era of the juhhaal, which of Islam this departs from has already set in, heralds the initial world, there no ephe m eral stage of the demise of longer is any replacement. the world. The beginning of the we The departure of an Ahlullaah end has commenced, hence (Man of Allah) leaves observe the unfolding of all the vacuum. Unlike in former lesser of Qiyaa mah signs when the demise of a Rasulullah times, predicted by man was com pensated (sallallahu alayhi wasallam). This great with a greater man taking up is a time when Muslims have to on his place, these times take stock of their spiritual and account of a great dearth of moral lives. The death of a of true Men of Allaah, are is a tim e great man stock-taking and increasingly becoming bereft a time for of goodness much soul-searching. How much of the Sunnah The quick departure of the of the teachings in of which these great men were illustrious Ulama rapid succession is a pointer to the TAKES LEAVE existence in a massive upheaval in the order known to us. us in Thousands 06 particular and the Ummah at have been large, in general, deprived of a wonderful and Hadhrat de mise great roohaani and ilmi beacon Masihullaah. May Allah Ta'ala him the grant highest ranks and stages of Jannatul Firdaus the Faidh Baatini and may remain with us perpetually. Aameen. In these times of corruption, these and fasaad--in fitnah to close times of proximity Qiyaamah the Spiritual Garden of Islam is desolate. In this with unkept Garden strewn one weeds and thorns, of the last Roohaaniyat Flowers of out with great standing the conspicuousness among thorns and weeds, has also left us. This Flower and spirtual balm has been plucked awau from the Ummah. Those who are associated with this true Waarith-e-Nabi |Representative of Rasulullah--sallallahu alayhi wasallam) understand the meaning of this great loss which we have sustained. The desolation and forlornness of Islam's Spiritual Garden have taken greater ebfect. While the demise of Hadhrat Masihullah is an event of the greatest grief and loss for his associates, it is also a time for is true soul-searching. It im perative for all those who were by connected to him way of Islah and Ilm, to take stock of their lives and give and meaning greater application to the spiritual and and lessons moral precepts which they had acquired in his (Companionship). Suhbat Afterall, the Qur'aanic purpose To page two AGREAT SOUL TAKES LEAVE AL-HAQ Page Two From page one underlying the command: true Auliya of Allah Ta'ala practised and propagated. Any system of tasaw wuf which IM AAN! FEAR O PEOPLE OF admits diversion from the Sunnah is a ALLAH AND JOIN THE COMPANY shaitaani influence from which Muslims SAADIQEEN (THE OF THE should steer far off. AULIY A)., The roots of true Tasawwuf, for which is the acquisition of spiritual reformation Hadhrat Masihullah had dedicated his life, elimination of the by way of are firmly embedded in the Qurlaan and Akhlaaq-e-Razeelah (the lowly despicable Sunnah. It is for this reason that the Auliya and adorn m ent attributes of animality) do not tolerate diversion the slightest with Akhlaq-e-Hameedah (the higher noble from the minutest aspect and detail of the of Isla mic morality). angelic qualities Sunnah of Rasulullah alayhi (sallallahu Hadhrat Masihullah devoted a lifetime in wasallam). mission. His in this Qur'aanic Naseehat Those who are grieving the loss of countless this sphere has been heard by Hadhrat Masihullah will feel his spiritual thousands and is recorded in numerous presenceby inculcating into their writings. It now behoves his mureedeen to lives the teachings redouble their eforts in the direction of they had gained from the companionship of Islaah-e-Baatin (spiritual and moral this illustrious Shaikh of Tasawwuf. Those message has not reformation). If this who profess grief at this loss, but abstain the association with the been grasped, from conciously spiritually and morally; their expression of grief is hollow and hypocritical. association with a Shaikh of Tareeqat is THE ALLEGIENCE treasures are available only to those who offered spiritual allegience by way of Bay't give practical expression to the Taalimaat to their Shaikh. (Deeni instructions) of the the lesson and the demands of this Hadhrat Masihullah: If you accordingly. The purpose of the Bay'y was never to gain the dua of the Shaikh. The aim of the Bay't was never to observe the moral corruption into which the world manifestation of miracles at the hands of is sliding, then to view and understand mysteries of meaningless. The Shaikh is not a being to be set up as a deity. He is not an idol to the Pleasure was to learn how to acquire of Allah Ta'ala. this was lesson And, expressions of humility, imparted to us honourably and m ost beautifullyby Masihullah. The Hadhrat been appointed a Shaikh in the Spiritual em phasis on the observance of the Sunnah of Rasulullah (sallallahu wasallam) alayhi was the basis of the Tasawwuf propagated in the lessons of Roohaaniyat. This duty, by Hadhrat Masihullah and all his Hadhrat Masihullah forbearers in the long and glorious Spiritual excellence. Any mureed who turns away with Chain linking up Rasulullah (salallahu of Tasaw wuf from this one and only AIM which Sunnah alayhi wasallam). It is this should understand that he and Tareeqat every Mureed of Hadhrat Masihullah m ust in has betrayed the spiritual trust which he implement in his daily life-at home, virtue of the spiritual acquired by business, in thye street, in relationship with Hadhrat had offered allegience he people and animals. By the implementation that his Masihullaah. He should know in of the Sunnah every aspect, the association with Hadhrat Masihullah has Mureedeen will join the ranks of those men been made a if he refuses to mockery about whom the Qur'aan Majeed says: come to his spiritual senses by the shock has de mise "They are men who neither trade which hadhrat Masihullah's nor commerce diverts from the caused in the hearts of his Muhibbeen. Allah, from establishing THE SUNNAH Salaat and from paying Zakaat. Everyone, friend and foe alike, who had the of meeting Hadhrat the good fortune hearts of men will be upturned." Masihullah and sitting in his com pany, even for a brief while, will bear testim ony an that Hadhrat was Masihullah Suhbat of Hadhrat Masihullah knows that em bodiment of the Sunnah in the minutest Tawaadhu' (Humility) the detail. His mission on earth was and theme in almost every bayaan he gave. revival of the Sunnah, an important humility was to such a vital dimension of which is true Tasaw wuf. Tasaw wuf degree that one was led to conclude that By Tasawwuf is meant the Humility constituted a religion in itself. Sunnah which the Qur'aan and the Rasulullah (sallallahu alayhi wasallam) said: the teach-the Tasawwuf which aims at "Whoever adopts humility for the sake of the moral and spiritual revolution of Allah, Allah elevates him." U mmah-the Tasawwuf which aims at the In our estimate we have subjugation of the world by the Roohaani greater manifestation of this Hadith and a the wider concept of force of islam in establishing the Kalimah of Allah in every contemporary life than Hadhrat Masihullah. corner of the world and on every hill-top him will Every one who had sat with in which the of the world—a mission testify to the accuracy of our claim. This Ummah of these times has hopelessly and is the great and noble lesson which Hadhrat miserably failed. Tasawwuf is not the silly Masihullah imparted. This is the great and Ahl-e-Bid'ah-cults which cults of the lesson of admit the perpetration of kufr, shirk and noble lesson--the Tawaadhu'-which every Mureed of Hadhrat fisq. Such baatil tasawwuf should not be his Masihullahmust daily inculcate in the confusedwith the Tasawwuf which Jamadil Wla 1413 is the real and affairs. Tawaadhu' concious feeling that am the m ost on earth'. When this inferior being attribute has been engendered, all strife will disappear. This attribute is the root of true unity. Without Tawaadhu' there can be no unity in the Umma. A heart is necessarily bereft of Tawaadh', diseased with the malady of kibr (pride). Tawaadhu may seem to be a small confined to teaching a personal scope. its is But, in reality, ra mification world-wide. It is for the inculcation of this Tawaadhu that Rasulullah (sallallahu alayhi wasallam) spent thirteen years of Makkah Muazzamah. all im pressed in the heart of the Mu'min, other attributes auto matically dissipate annihilated. When Allah Ta'ala elevates the purified soul adorned with humility, noble meaning and importance of Ghadab (anger). In almost he disparaged having its origin in kibr nafsaani anger cannot climb the ladder of pertaining to Islaah-e-Baatin, the theme of Tawaadhu' and Ghadhab was always prominent in his discourses. Suppressing, controlling anger and bringing it into the state of Itidaal (equilibrium) where the em otion subservient is made of Aql (Intelligence), to the dictates simplify the difficult task of the elimination of Akhlaaq-e-Razeelah. Inculcation of Tawaadhu' facilitates the with task of adorning the rooh Akhlaaq-e-Hameedah. Concentrating on these two salient of aspects Hadhrat will Masihullah's Ta'leem produce a wonderful in the transform ation m oral and spiritual life of the Mureed. A GRAVE INJUSTICE who proclaim their Mureeds Hadhrat Masihullah association with of without im plem enting the ways Mujaahadah instructed by our Shaikh, should know that they are guilty of a graveact of injustice and betrayal. They are unjust to their own souls and they have betrayed the Pledge of Bay't. They lack true understanding of the Oath of Allegience-its purport, its meaning, its is function and its aim. A mureed who unconcerned with his Islaah (spiritual refor m ation) dwells in deception if he labours under the notion that he will benefits of the acquire of the spiritual that the Shaikh. It is im perative Mureedeen always practise (meditation and Muraaqabah contem plation), reflecting on the numerous naseehat-advices and admonitions-which Hadhrat Masihullaah had given us when we had enjoyed the good fortune and blessing august company. of being in his Even his departure can act as a point for of to the re-dedication m ureedeen com mit themselves to the process of Islaah-e-Baatin. His talks, Naseehat and in reality are the writings which Qurlaan and Sunah are teachings of the 'To page 12 Page Three THE AIM OF JIHAAD By Hadhrat Masihutlah not to Jihaad against the kuffaar is forcibly convert the m to Islam. The the objectiveof Jihaad is to eliminate im pedim ents which the kuffaar place in the which are Path of Islam. Obstacles of Islam mounted to thwart the spread of Those are the targets Jihaad. who constitute a block in the way of people who incline towards Islam are targets of Jihaad. This of is the clear objective Jihaad. In addition to the clearing path for those who wish to enter the fold of Islam, the purpose of Jihaad is also to protect Muslims from the zulm and brutalities of the kuffaar. The kuffaar are constantly ways and means to scheming of sully their honour, exterminate Muslims, pillage and plunder their wealth and lands. Theneed for Jihaad, re m ains. Islam does not permit expose themselves hands of the kuffaar. Itwasprecisely for this reason that alayhi wasallam) spent thirteen years with hardships and was so intense that all against the nafs Sahaabah. There remained in them only the desire for Allah's Pleasure. Whatever they then contemplated was solely for the sake Makkah, was the process of perfecting the moral character. was achieved in the most excellent manner. IT in the Sahaabah that the need was first to accomplish the every act in every their lives would be solely for the Pleasure of Allah Ta'ala. There im pediment in their path and every activity will then be executed fully,perfectly and Ahkaam of the objective, the Sahaabah were constrained to pass thirteen years in silence, continuing mindedness. It was a period in which the occupation. Besides this, not even the other acts of Ibaadat such as Zakaat, etc., were ordained. Fasting Hijrat (Migration) and Salaat was Path of Islam were placed by did the physical whatever action the Sahaabah took was fully within the bounds of the Shariah. No move was made for their own sake. Allah's aid was with them at that stage. For Jihaad, a Headquarters and Taqwa are necessary requisites. In the absence of a Headquarters Jihaad is not Fardh. Thus, the of Jihaad fardhiyat depends on Headquarters while Taqwa is necessary for Divine Aid. FRIENDS worldly of On the Day Qiyaa mah, be of no friendship will avail. A flee from a friend. friend will for the However, friendship struck up even on sake of the Deen will endure Terror. Those who were that Day of friends here for worldly motives will be enemies there. But the friendship of the Muttaqeen will be lasting. Therefore, if you wish to make friends, befriend a Muttagi. Hadhrat Masihullah) AL-HA2 DEENI KNOWLEDGE Speaking on Jihaad, Hadhrat Masihullah said: is of "Undoubtedly, Jihaad great aware of this. im portance. Everyone is Inspite of the great importance of Jihaad, Ilm-e-Deen (Knowledge of the Deen) has and Its priority. greater significance is such that even during the im portance time of Rasulullah alayhi (sallallahu wasallam) all to were not permited depart for participation in Jihaad. The Qurlaan ordered re m ains group that behind acquiring Knowledge of the Deen from Rasulullah alayhi (sallallahu wasallam). The greater importance of Ilm-e-Deen is because it constitutes the basis for Jihaad, i.e the physical Jihaad. Without will correct Deeni the Jihaad Knowledge, not be in with the Wishes of confor mity Allah Ta'ala. THE NEED FOR A SHAIKH When the mureed's spiritual association terminates with the demise of his Shaikh, he should not fold his arms and abandon the spiritual sojourn. There yet remains the vital need for the mureed to seek guidance in the Baatini sphere so that his progress is not impeded. The Mureedeen of Hadhrat Masihullah and to know the are anxious seeking direction they have to take. Many have turned to us for guidance and naseehat in the void which the departure of Hadhrat Masihullah has left. The instruction of the Mashaa-ikh continue practising in accordance with the instructions and advices of their Shaikh. for another Shaikh-e-Kaamil whose mantle may grasp, for it is not possible to labirynthal path ways aid of a Shaikh-e-Kaamil. While there search for another Shaikh, the Mureedeen of a Shaikh. has to be spiritually fatal. exercised in choosing one's Shaikh. need at this juncture, is one who emphasises on Islaah-e-Baatin. Masihullah, and this is what his Mureedeen have to search for. In some quarters em phasis is on prescribed forms of Thikr and Ashghaal while very little attention is self-refor mation. conceded that the ultimate goal of every of the nafs effects of the prescribed forms of Thikr purification, will be misled and deflected im pressions of Thikr. It is, therefore, imperative to search involved in the occupation of training his and morally. To locate a Shaikh of this calibre in this day is difficult, im possible. The close associates and senior Mureedeen of Hadhrat Masihullah should search out such a Shaikh and instruct the rank and file to offer their allegience to the Shaikh-e-Kaamil thus indicated. Jamadil Wla 1413 PURSUE THE PATH of Hadhrat Masihullah has The demise overwhelmed many among his Mureedeen. On account of their love and devotion for the loss is great and him, their grief is unbearable. For them, this is a period of the demise uncertainty and anxiety. But, of the Shaikh does not signal the end of the Road. The of Islaah is process Journey is towards Allah perpetual. The Ta'ala. The struggle against the nafs has, therefore, to continue with even greater concern and determination. Mureedeen should understand well of the Shaikh is not Haqq that the fulfilledby the organization of functions and reciting his praises. While it is only ,a natural expression of love and sincerity for in this the Mureedeen to grieve and understand way,they should reflect the conception of This address is directed in particular to the Mureedeen of Hadhrat Masihullah. You had entered into Bay't-the Pledge of Allegience-with Hadhrat Masihullah. For what purpose? The aim and Qurb-e-llaahi. There is absolutely no other motive for the Bay't at the hands of the Shaikh. The function of the Shaikh was to provide tarbiyat—spiritual training-for his Mureeds. This function and duty were discharged by Hadhrat Masihullah. But, to im plement his instructions into your daily extent have you the love of the world from your heart? To have you inculcated the love of the Aakhirah? You must ponder.. moral and spiritual reformation? diligently pursuing eliminating Akhlaaq-e-Razeelah yourself Akhlaaq-e-Hameedah? hasad, ghadab, hirs, bukhl, etc. which have made you the slave of your nafs? Are you ikhlaas, sidq, qana'at, sabr, If you are lacking in this dimension and if your concern your mundane profession, then know that you have not fulfilled the Haqq a mere external display-a show and a sham-a pretence and an act of self-deception. If you are a sincere Mureed, you will continue along the spiritual path forging ahead with the greater Jihaad against the nafs and the effort to gain proximity to Allah Ta'ala. And, if you are sincere but have been lax, negligent and uncaring of your spiritual development, then you can fulfil the Haqq of your Shaikh by resolve to compensate for the past inertia initiating the spiritual program me to rid yourself of the be a Mureed of Hadhrat Masihullah is false and a blatant self-deception spun by the Showing concern and voicing grief and sorrow over the but de mise, Ta'lee maat of the refraining from thểh Tahs Shaikh is a deception prepared by shaitaan to keep the Mureed in perpetual slavery of motives and the nafs. So exa mine your contemplate in your life so that you can detect the mischief and the traps of the Sit in solitude and nafs and shaitaan. meditate so that your baatini eyes and heart open up and you see reality. THE TIME OF TAHAJJUD- MAY THE MUNASABAT (CONGENIALITY) WITH THE SHAIKH Page Four THE SIGN OF SHAIKH-E-KAMIL (QUALIFIED SHAIKH) It is incumbent on the Saalik to study and examine the man whom he wishes to (Shaikh) in accept as his spiritual guide after having to the Journey Allah. Only been satisfied of his credentials should one Many people enter into Bay't with him. find this regard and make haste in themselves on either a crroked or a futile road which deflects them from the Goal.. the for In the quest Shaikh, following attributes should be searched for: (1) have adequate The Shaikh should of means Knowledge of the Shariahby reform and the beliefs which he can (4) He should be a man whose heart is with the devoid of worldly love and filled love for the Aakhirah. These attributes will in his after sitting become manifest company for a while. (4) be constant in the He should Zaahiri and Baatini acts of ibaadat. (5) He should not be a claimant of perfection and excellence. (6) The majority of his Mureedeen are concious of the Deen and strive to practise in accordance with the Shariah. dislike (7) His talks create for the world and a yearning for the Aakhirah. (8) In relation to laymen, more people of knowledge and intelligence incline towards him. (7) He should himself be a Thakir and a Shaghil. Without practise, there will be no barkat in his Ta'leem. (8) be his He should concerned with Mureeds, not leaving them to do as they who be a Shaikh please. He should reprimands the Mureeds for their failings. When you find a Shaikh with these of his mantle and attributes, grab hold enslave yourself Insha' Allah, show you the Path leading to the Ultimate Goal. fuyudh-e-baatini (spiritual there should be a natural bond of Shaikh with whom the mureed has a natural Munaasabat. Munaasabat is acquisition of spiritual with the S haikh is lacking, the Mureed will derive the required spiritual benefits. This Munaasabat is a condition for Bay't. As long as one Shaikh, one should refrain from Bay't with The Munaasabat necessary for spiritual progress is of Munaasabat-e-Tab'i and Munaasabat-e-Aqli. Mureed naturally inclines to the Shaikh and AL-HAQ TARBIYAT emphasis on In the Khaangah is tarbiyat (spiritual and moral training). Akhlaaq development moral 06 character) The thirteen has priority. the Makki life were devoted years of Without the joining to Akhlaaq. Mashaa-ikh tarbiyat in the Khaanqah, is not possible (Hadhrat Masihullah) MURAQABA on Hadhrat Speaking Muraaqabah, Masihullah said: Muraaqabah conte m plate-to meditate on Allah Ta'ala. This practice should be adhered to until the state is one conciously reached where one perceives Allah or at least perceives that Allah is seeing one. This thought about Allah Ta'ala has to be a permanent perception in the concious the Saalik. When he has mind pof gained this state, every moment of his His will be ibaadat. And, it is for ibaadat that He has created us. TAKLEEF A mong the salient features of Hadhrat practice was Masihullah's teaching never to cause taklees Idibficulty inconveniencel to any creation of Allah Ta'ala, be it a lowly animal. Those who had lived with him witnessed this unique feature in his practical life. Once the on the way to Musjid accompanied his Mureedeen, by some of a dog lay sleeping in the pathway. Hadhrat made a metres so as not tc detour of a few disturb the peace of the sleeping dog. When a man has reached this stage of geeling sor creation, can anyone expect him to harm a human being? THE END À MAN USUALLY MEETS HIS END IN THIS WORLD IN A WAY BEFITTING HIS LIFESTYLE. HADHRAT MASIHULLAH OF WAS AN EMBODIMENT THIKRULLAAH. HIS TA'LEEM EMPHASISED THE TRANSFORMATION OF ENTIRE LIFE INTO THIKRULLAAH. FIND BELOVED THUS, WE THIS AWAY DEVOTEE OF ALLAH PASSING OF YEARS RIPE 85 AT THE A GE AT ENGROSSED THIK RULLAAH IN ETERNAL RAHMAT OF ALLAH BE ON HIM. Where there is no natural affinity, but the prospective Mureed is convinced of authenticity and greatness of the Shaikh-e-Kaa mil-Munaasabat-e-Aqli im pressed in the mind. Once convinced in his mind that he will not doubt the Ta'leemaat of the gained confidence of the Shaikh's integrity and expertise, the able to ward off objections which occur to him regarding instructions ofthe Shaikh. compatibility-was created already among the Arwaah in that Realm endures in this world. It is for this reason that a person takes a sudden Jamadil Ula 1413 THE KHÁNQAH The Khaanqah is an integral part of the Islamic way of life. (The khaanqah is a place where a person stays for a while in Shaikh with the sole the company of a intention of gaining spiritual and m oral training and proximity to Allah Ta'ala. The life in the khaanqah is or should be one of ibaadat, contemplation, thikr and acquiring Deeni instruction from the Shaikh. The theory which is acquired in the Madaaris and which are extant in the books of the Shariah are given practical expression in Mureed the khaanqah. In the khaangah the is morally and spiritually prepared for his roie as a true Muslim in his daily life. The origin of the khaanqah is in the Sunnah of Rasulullah alayhi (sallallahu wasallam). Khalwat (seclusion and solitude), training), muhaasabah tarbiyat (spiritual and soul-searching) (stock-taking, m uraaqabah (meditation) are all practices grounded in the Qur'aan and the Sunnah. These are the training and the offer in the which the Mashaa-ikh of khaanqah. The spiritual elevation purificationand are sufficiently Qur'aanic em phasised in the following aayat: "Whoever has purified the nafs has gained the everlasting success.And whoever has contaminated the nafs has fallen into destruction." In some quarters it is being propagated that in this age there is no longer a need This idea is indeed a for the khaanqah. colossal shaitaani deception to designed utterly ruin Muslims. In fact, in this age of corruption and evil, there is a greater need The Ustaadhs either Mashaa-ikh of Tareeqat or in that category. By the time the student emerged from the portal of the Madrasah, purified. A high degree of already gained by the Deeni student virtue of his association with Ustaadhs who exceptionally were Masha-ikh spiritual ranking. The student had already spiritual program me of tarbiyat during his guidance of Ustaadhs. However, Madrasah, the Aalim after bidding farewell to the Madrasah, went out in the quest of a the hands of a Shaikh-e-Kaamil, spend time Shaikh instructed him to set forth into the aloft the Standard of Islam and to enrich the servants of Allah with the Baatini and Zaahiri treasures which he had acquired jointly from the Madrasah and the When such illustrious Souls and Stars of Isla m as Imaam Ghazaali, Baayazid, Junaid and Baghdaadi, Sayyid Abdul Qadir Jilaani irinumerable others who of were paragons considered knowledge, virtue and piety, the need for the khaangah imperative and of fundamental importance, then the views of non-entities in this age of degeneration and corruption should be dismissed as specimens of Talbees-e-Iblees (deceptions of shaitaan). here the (The views expressed our Hadhrat Maulana Ta'leemaat of Masihullah-rahmatutlah alayh) TA'LEEM AND NASEEHAT Page Five NASEEHAT IN GENERAL FOR ALL FOR MUSLIMS AND IN PARTICULAR THE MUREEDEEN OF HADHRAT MASIHULLAAH(rahmatullah alayh) Hadhrat Masihullah Every Mureed of knows the im portance which he attached to the Ta'leemaat of Hakim ul Ummat Ali Thaanvi Hadhrat Maulana A shraf (rahmatullah alayh). Hardly can we recall any bayaan of Hadhrat Masihullah which was without the mention of Hadhrat Thaanvi (rah matullah The entire alayh). spiritual philosophy and program me Hadhrat Masihullah were reared on the foundation of the Ta'leemaat of Hakimul In the sphere particular,Hadhrat Ahl-e-Bid'ah had for so long interwoven Qur'aan and Sunnah. It was for this reason Ahl-e-Bid'ah who are claimants of was for this reason that the went to the greatest lengths him. And, it was for this reason Ahl-e-Bid'ah branded Hakimul Um mat as for us. These Hakimul Ummat has left selected advices and instructions will particularly apply to the of Mureedeen find who themselves Hadhrat Masihullah, of in a void as a result of the departure the Shaikh. (1) The Saalik should apply himself to the work and not hanker after the fruits and results: In otherwords, the Mureed should continue and struggling striving Path, along the against the nafs, no matter how long the to process may take. The Saalik's duty is repeatedly renew his efforts in the spiritual program me, never giving up. (2) The Matloob is not Maqaamaat, Ahwaal because the first are acquireable and the latter cannot be acquired by effort The Matloob is the or the aim. objective The aim in the spiritual programme is to acquire elevated ranks of Divine Proximity. The aim is not Ahwaal. Ahwaal refers to states of ecstacy and emotional states produced by Thikr, Muraaqabah and Ibaadat. The acquisition of such emotional states, though is not the within good, of the He volitional control Mureed. should, therefore, not hanker after such Ahwaal. If he acquires such states as the should not effects of his Thikr, etc., he become proud. he should make shukr and should not not be distracted. Hе pay heed to these states which are beyond his control and which are not the aims of Tasaw wuf. The sole aim is Proximity with Allah Ta'ala. This is known as Maqaamaat (Stages). Divine Proximity is acquired in and m ujaahadah of effort stages by the the Saalik. While some ahwaal (states) could be nafsaani and shaitaani influences, Maqaamaat are known to only Allah Ta'ala. The sign of the Mureed rising from one Stage of Proximity to another, is his and effort and perpetual resolution mujaahadah. He allows nothing to dseter him from his journey. He may stumble and rises and continues always fall, but he AL-HAQ the preponderence of wasawis self-esteem are severed in this way. Wasawis are stray thoughts entering the mind without the Mureed introducing them of his own will. By reflecting his inability to curb them, the Mureed will realize his weakness and not allow himself to become but swollenwith vanity. He will self-esteem. The variety of stray thoughts, mostly corruptive and of a lowly type, will spiritual plane. He should, however, not be by the frequency of such best remedy is to simply ignore these thoughts. Never brood Man is not obliged to ensure that his obligation is simply The acquisition of pleasure and in ibaadat and thikr is Ta'ala. Man is obliged to only strive and submit himself to the Ahkaam of grief overwhelms the Mureed by his remem brance of his Shaikh, should divert himself into some other the association with the Shaikh is to act in accordance with his aim is to work and strive Excessive grief Munaasabat by sitting in the company of a Shaikh and Ta'leem, do not make haste in Bay't with Munaasabat or affinity or compatibility is a condition Elsewhere in these pages, Reciting YAA BAASTTO in abundance eliminates fear. abundant recitation of this Attribute of Allah Ta'ala is a remedy for lonliness by engendering hopelessness, whispering into him that his efforts in the strives to prevent abundantly you may have sinned. (9) The treatment for sin is nothing but courage and istighfaar. is no simpler way. There is no other way. diligent in the struggle are the only remedies for the plots of the (10) If the majority of the mureeds of a Shaikh refrain from Salaat and lack piety, should not be offered one's allegience. When the majority of his it indicates a radical flaw in shaikh himself. There is no spiritual benefit to be gained from such a shaikh. Bay't is to gain roohaaniyat.** Jamadil Ula 1413 (11) Wilaayat or Qurb-e-llaahi is not something which the Shaikh can apportion out to his Mureeds. It is not within the power of the Shaikh ranks of Divine to grant spiritual Proximity. The Mureed acquires Qurb-e-llaahi by giving practical the of instructions the expression to Shaikh. The Shaikh teaches the ways and methods of gaining Allah's Pleasure and Nearness. (12) Dars and Tadrees are also a form of Muraqabah. Involvem ent in teaching Deeni subjects in a Madrasah is also a form of meditation beco m es by way of which the Mureed concious of Allah Ta'ala provided that his occupation of Dars and Tadrees is for the sake of Allah Ta'ala. (13) Courage and meeting less with treatment for abundant people are the and futile discussion. speech i.e. futile talk, is Speech in abundance, harmful for the spiritual heart. Rasulullah (sallallahu alayhi wasallam) said that such talk produces hardness in the heart and Allah such hardness distances man from Ta'ala. •(14) Separate yourself from gatherings in which gheebat takes place. Gheebat is to speak ill of a person in his true absence. Gheebat is a state m ent which will hurt a person if he hears of it. If the statement is false, it will be 1S known as buhtaan which worse than to the gheebat. A according Gheebat, Qurlaan, is like eating the flesh of a dead brother. (15) Love for the world will be severed only after prolonged Thikrullaah. A time considerable has to in be spent Thikr and spiritual exercises. is embedded in the nafs of Worldly love of man. Elimination requires this love prolonged striving. Remembrance of Allah be Ta'ala has to established as a then will the only permanent practice, love of the world be expelled from the heart. (16) Constancy produces a natural aversion for sin. Man's nafs always inclines He derives pleasure in sin. the struggle against the nafs, produces a glitter in the nafs. It then commences to see its follies abhorrence perm enance in Mujaahada is necessary. (17) If counting one's Thikr disturbs one's for it concentration, abandon the counting, is not the magsood. The aim is remembrance of Allah. Concentration of Allah is som etim es disturbed if the Thakir attempts to keep track of the number of times he is reciting Thikr. He should, therefore, a particular discontinue the counting as this is not the aim of the Thikr. He should proceed with his Thikr without keeping count. evil (18) Casting glances is a malady which requires severe mujaahadah, e.g. for 20 a single evil glance cast, perform mka'ts Nafl Salaat. at mahareem is a Casting gazes ghair malady which is spiritually destructive.It the calls for diligence in mujaahadah and im position of stiff penalties as indicated. This is the only remedy. When one deficient in becom es (19) to virtuous deeds, then in addition Istighfaar impose some fine on oneself, e.g. 20 raka't Nafl Salaat. •This self-im position will bring the nats to To page 10 is senses. HADHRAT MASEEHUL UMMAT, MAULANA MUHAMMED MASEEHUL KHÁN SHERWÁNI (The senior Khaleefah of Hadhrat Hakeemul Ummat, Maulana Ashraf Ali Thanvi - R.A.) tasar MUJÄHADAH MODERATION Page Six By MUJAHADAH "Those who striue in Our Path, We will most assunedly gulde them towards OUR Paths. (Qur aan) "Fudhaalah Kaamil narrates that Rasulullah (sallallahu alayhi wasallam) said: The mujaahid is he who makes jthaad (strives) in the obedlence of Allah." (Baihqi) The Nature of Mujaahadah The reality of Mujaahadah consists of the habitual practice of opposing the nafs (man's lowty desire). In other words, to check and control the physical, monetary, egoistical and mundane desires, delights and preferences of the nafs in the pursuit of the Pleasure and Obedience of Allah Ta'ala. Two types of benefits accrue to the nafs. (I) Huqooq. Huqooq (rights or obligations) are such benefits necessary for the endurance and existence of the physical body and life. (2) Huzooz. Huzooz (pleasures, delights, luxuries) are benefits in excess to the huqooq. Mujaahadah and riyaazat (abstinence --forms of austere exercises designed to establish the control of the mind over matter) are directed towards the Huzooz. In mujaahadah, reduction or total abstention from the huzooz (pleasures) are advocated. Pleasures here refer to lawful pleasures and not to such pleasures which are forbidden in the Shariat. In the employment of mujaahadah, the hugooq (rights and obligations) are not destroyed, for such destruction is contrary to the Sunnat. The Hadith Shareef states: "Verily, your nafs has a haqa (right) over you... Destruction of the huqooq brings about physical weakness and the health deteriorates. When this happens, one finds it difficult to execute even the necessary duties and Ibaadaat. TYPES of There are two kinds of mujahadah. (1) Jismáni - Physical Mujahadah. This form of striving relates to the body. One such way is the imposition of practices upon the nafs in order to accustom it to difficulties, e.g. accustoming the nafs to Salat by imposing upon it Nafl Salsat in abundance; reducing the greed of the nafs by means of abundance of Nafl Fasting. (2) Nafsáni - Sensual Mujähadah. In this type of mujahadah the nafs is opposed in its desires. When the nafs urges to commit sin then opposition is offered. The main type of mujahàdah is this second kind. This second kind of mujàhadah is Waajib (compulsory). The first type of mujàhadah is employed in order to acquire the second kind. When the nafs becomes accustomed to difficulties then it will develop the habit of controlling its desires. Those who possess the ability to control their desires without resorting to physical mujàhadah (the first kind) are not in need of such mujàhadah. However, because such people are extremely few, the Sufiyah have stringently adopted physical mujahadah as well. According to the Sufiyah physical mujaahadah consists of four fundamentals (arkàn) as follows: (1) Qillat-e-Ta'am: To eat less. (2) Qillat-e-Kalàm: To speak less. (3) Qillat-e-Manàm: To sleep less. (4) Qillat-e-Ikhtilàt Ma'al Anám: To associate less with people. Onewho fully acquires these four qualities and becomes accustomed to observe them, will attain the ability to control his nafs. He will be in a strong position to check the evil desires of the nafs. Proficiency of Mujahadah against the nafs in its urges for sin is acquired when the nafs is opposed to a certain degree in even its lawful desires, e.g. refusal to fulfil immediately the desire of the nafs for some delicious food, its urge for such food being rebutted and only fulfilled after vehement desire so that the nafs does not become frustrated. When one becomes accustomed to oppose the nafs in things lawful then it will become relatively simple to oppose the sinful urges of the nafs. A person who grants his nafs absolute freedom in the mubáhaat (lawful things), at times will not be able to suppress the urge for sinning. AL-HA2 NEED of MUJAHADAH Amal-e-Salihah (righteous deeds) are always accompanied by labour, toil and difficulty because such a'mål are in conflict with the desires of the nafs. There will always be some form of opposition - -sometimes great, sometimes slight- -by the nafs against a'màl. Striving against the nafs is therefore a life-long process Both the mubtadi and the muntahi are at times faced with lethargy because of conflict in the a' màl. (Mubtadi- -a beginner in the Path of Tasawwuf; Muntahi - one who has attained his goal in Tasawwauf). Both are in need to ward off their lethargy by means of mujahdah. However, the mubtadi stands in greater need of mujahadah than the muntahi. In relation to their ranks, the nafs of both mubtadi and muntahi at times urge for sin. Hence, mujáhadah is essential in the opposition of sin as well. It is totally erroneous for the mubtadi to stay away from mujáhadah and labour under the notion that he will attain his goal without mujáhadah. The error of the muntahi lies in over- confidence. As a result of gaining proficiency in mujähadah in the initial stages, he at times becomes over-confident. But, frequently natural traits and habits return and the consequence is an urge for sinning. The nafs of the muntahi therefore also becomes lethargic at times in obedience. He, therefore, stands in need of mujàhadah at such a time. There is however, a great difference between the mujàhadah or the mubtadi and the muntahi. The mubtadi is like one who is seated on the back of a horse just trained. The rider of the newly-trained horse has to be much more alert and exercise greater control over the horse as such a horse tends to be more mischievious and is apt to go out of control. The muntahi is like a rider seated on the back of a well-trained horse. He exercises no great endeavour to maintain the horse under control. Nevertheless, he too has to be alert because even a trained horse sometimesrevertsto mischieviousness because of its natural animal traits. But, the slightest warning from the rider is sufficient to check the horse. If, however, the rider is totally negligent then, even the trained horse will sometimes suddenly drop him from its back. Thus, mujàhadah for the control of the nafs is necessary for the muntahi also. •••. IN MUJAHADAH The purpose of mujahadah is not to depress and frustrate the nafs, but is to habituate the nafs to difficulty and to eliminate the habit of comfort and luxury. For this purpose that amount of mujàhadah is sufficient which brings some difficulty on the nafs. It is of no benefit to impose excessive strain on the nafs and frustrating it. Excessive strain will render the nafs useless. Understand this well. Effort and trial are not always and in all conditions meritorious. It is desirable if practiced in moderation which results in beneficial progress. Excess in mujàhadah is contemptible, hence observance of moderation is incumbent. Shaik Sa'di (Rahmatullahh alayhi) echoes this in the couplet: Eat not so much that it spills from the mouth Eat not so less that the body is overcome with weakness. Allah Ta'ala says in the Qur'aan Shareef: "(The servants of Allah are) those who when they spend, do not waste nor are they miserly. But, between these (extremes of waste and miserliness) they are moderate. Moderation has therefore to be observed in mujahadah. But, this moderation should not be prescribed by one's own opinion and desire. The degree of moderation and the method of mujàhadah should be acquired from a Muhaqqiq (a Shaikh qualified in Tasawwuf and who has been authorised by some spiritual master to spiritually train others). THE THAKIR The true Saalik is a permanent Thakir. He is perpetually engrossed in Thikr. Thikr is grounded in his heart. Such a Thakir is under the protection of Allah. Jamadil Wla 1413 The Sou WHAT IS TASAWWUF is a misunderstood concept. Its true meaning and significance in the daily life of a Muslim are lost. Commercial "sufis" (men of guile who exhibit themselves as saints) are trading Tasawwuf as some mysterious cult of "Mysticism" apart from the Shariat and Sunnat of Rasulullah (sallallahu alayhi wasallam). They have reduced Tasawwuf to potions, talismans, incantations, empty rituals, and they have cloaked it with beliefs and theories of kufr and shirk. They have inerwoven Tasawwufwith bid'ah and practices of corruption. All this have become necessary in the interest of their pecuniary benefits. A "mystical" cult appeals and preys on the mind of ignorant and unwary masses who seek an escape for their Shar'i duties and of "mystical" concepts Ibaadaatin the fantasy fraudulently conjured by the fraudulent "sufis". Such fraudulent "sufis" are swift in pampering the weaknesses and the spiritual lethargy of the masses and are adept in providing "easy" solutions of escape for a fee. Muslims who treasure their Imaan and their Islaam have to beware of such robbers of the Deen who are easily recognized by the high fees which they levy for spiritual initiation (ba'yt) into their "mystical" paths, for their annual renewal fees, for their tabarruk charges and for their many other fees subtely, but compulsorily levied in the supposed interests of their disciples. DIVINE PROXIMITY By means of riyaazat and mujaahadah the urges of akhlaaq- e-zameemah (the lowly attributes) are suppressed and brought under full control. When this occurs, there rises in the servant of Allah the perfect attribute of Hubbe Marziyaat (love for acts which occasion the Pleasure of Allah), as well as the quality of OKASOR acts which the Bughz Námarziyaat (hatred for Displeasure of Allah). The consequence of this development is the free and ready flow of righteous deeds and the almost total annihilation of evil acts. About such a person who has developed into an embodiment of virtue, the Hadith of Nabi (sallallahu alayhi wasallam) says: "By means of Nawaafil (optional Ibaadat) my servant progressiuelyattainsmy proximity until I make him My beloved. When I love him, I become his hearing by means of which he hears; and Ibecome his sight by means of which he sees, and I become his hand by means of which he touches, and I become his feet by means of which he walks. (Bukhaari) Abundance of Nawaafil, whether it be Salaat, Fasting, Muraaqabah (meditation) or reduction in desires, is an integral part of mujaahadah which is essential for the spiritual progress and development of the Saalik (the one who travels along the Path of Tasawwuf to reach the Proximity of Allah Ta'ala). It should, however, be noted that abundance of Nawaafil will be of no benefit if the discharge or Faraa-idh (compulsory Ibaadaat) is neglected. No amount of Nafl Salaat can compensate the deliberate loss of a single Fardh Salaat due to neglect. One who foregoes Fardh Salaat and engages in forms of "zikr" is lost in deception. Such "zikr" will be of no benefit to him. The Hadith of Rasulullah (sallallahu alayhi wasallam) makes it very clear that Fardh Ibaadaat are more efficacious in the attainment of Love, Pleasure and Proximity of Allah Ta'ala. In a Hadith Qudsi, Allah Ta'ala says: "There is noting more loved to me by means of which My servant can gain My Proximity than those duties which I have made Fardh on him. (Bukhaari) The superiority of Fardh Ibaadat over Nafl Ibaadat is strongly asserted by the Shariat. Abundance of Nafl being a means of gaining Divine Proximity refers to Nafl performed after the Fardh Ibaadat has been discharged. Nafl Ibaadat will not attain for one Divine Proximity if the Faraa-idh duties are neglected. owaf Page Seven of Islam TASAWWUF Tasawwuf in reality is nothing but the ROOH of Islam. Islam consists of two fundamental parts, viz. the external laws pertaining to Ibaadaat and, the internal state of beauty, concern, sincerity and perfection on which the external laws are to be based. Thus Tasawwuf is an integral part of the Shariat of Islam. Any "tasawwuf" beyond the confines of the Shariat is not the Tasawwuf of the Qur'aan and Hadith, but is a practice of fraud and deception. The Tasawwuf of ALL the great and illustrious Auliyaa operate within strict control of the Sunnat of our Nabi (sallallahu alayhi wasallam). A tasawwuf which is at variance with the Tasawwuf of Rasulullah (sallallahu alayhi wasallam) is not Tasawwuf, but is some satanic concept designed to obtain the pleasure of shaitaan. The main purpose of Tasawwuf is to eliminate the bestial qualities in man and to supplant them with the high and virtuous qualities of angels. in this direction, Tasawwuf employs the advices, exhortations, restrictions,prohibitions andremedies prescribed by the Qur'aan, Hadith and the authoritative and authentic Auliyaa of Islaam. On these pages, Hadhrat Masihul Ummat, Hadhrat Mohammed Masihullah Khan, Imaam of Tasawwuf of our time outlines some fundamental aspects of Tasawwuf, ie. Qur'aanic Tasawwuf--the Tasawwuf which is Fardh upon every Muslim. ROAD TO ALLAH Once Hadhrat Baayazeed Bustaami (R.A.) saw Allah Ta'ala in a dream. He petitioned: *O My Rabb! Show me the nearest road leading to You. Allah Ta'ala replied: O Abaa Yazeed! Leave your nafs and come. Therefore, the quickest way to reach Allah Ta'ala is by opposing ones desires, ie. by eliminating the ego. Consider yourself as non-existent and eradicate pride from you. Do not dispute in the laws of Allah Ta'ala because this constitutes the barrier between Allah and His servant. If these evils have been expelled, then you have become Waasil (reached the Divine Proximity). (Hadhrat Hakimul Ummat Maulana Thanui -R.A.) MODERATION IN SLEEP Moderation in this mujaahadah is also desirable. Nowadays this moderation means sleeping at least six or seven hours. If sleep becomes over-bearing then one should not ward it off. In this case postpone your wazeefah (act of Ibaadat) and sleep. The wazeefah should be completed later. If the sleep is not over-powering then one should adopt courage and remain awake. If sleep is warded off when it is really over-powering, the consequence will be harmful to the mind as well as to the body in general. Confused thoughts will arise in the mind and at times one is deceived into believing such confused thoughts to be inspiration (ilhaam). Such a person then considers himself to be a saint. The final result is insanity. Hence, Rasulullah (sallallahu alayhi wasallam) said: "When any of you rises in the night and finds that he is unable to recite the Qur'án properly (due to feeling sleepy), and he does not know what he is reciting, then he should lay down. The advice in such cases of sleepiness is to lay down and not to ward off the sleep. Some people who are extreme in their observance of taqleel-e-manaam and other aspects of mujaahadah and do not heed the possibility of harm, should take advice from this Hadith. This Hadith is an admonishment for them. The advice given in this Hadith is two-fold. (1) At times extremism in mujaahadah proves detrimental to the physique. (2) When the words are not recited correctly because of over- powering sleep, then the necessary sawaab will not be obtained. Thus remaining awake will serve no beneficial purpose in this case. AL-HAQ THE STARTING POINT of the mureed (disciple) in this path The first step (Tasawwuf) is Sidq, Le. sincerity. On the correct foundation will be erected a correct building. The Mashaa-ikh (Spiritual Guides) say that because of destruction of the usúl (the foundations) people are deprived of the wealth of wusúl (obtainal of the desired goal). Hence, the beginning is waajib with rectification of aqaa-id (beliefs). Belief should be devoid of all vestiges of suspicion, doubt, deviation, bid'ah and be well grounded in the absolute proofs of the Shariat. (HADHRAT HAKIMUL UMMAT) ... QILLAT-E-IKHTILAT MA'AL ANAM (Reducing Association) Unnecessary association with Peopic should not be augmented. Remember that besides Allah, there are three kinds of association. (1) Praiseworthy association. The Shariat commands this type of association, for in itself it is an association with Allah Ta'ala. Ending such association is not permissible. (2) Detestable association. The Shariat prohibitssuch association. Ending such association is Waajib (compulsory). (3) This association is neither Permissible association. Ibaadat nor sin. It is not necessary to end such association. Although permissible, there is a need to reduce such association. The instruction to discontinue association refers to detestable and permissible association and not to praiseworthy association. However, in so far as detestable association is concerned, the discontinuance must be total, ie. such association is to be compulsorily ended, and in regard to permissible association the meaning is reduction or limiting such association. SOLITUDE (KHALWAT) As long as the relationship with the Creator is not well- established and grounded, association with the creation is harmful. .The ostensible reason advanced for extremely association with people, viz., fulfilment of their obligations, can be truly fulfilled only if the relationship with the Creator has been firmly grounded. If the relationship with Allah has not been firmly established then neither is duty to creation fulfilled nor duty to the Creator. This fact has been proven by the experience of thousands of Auliyaa. Solitude is permissible, in fact, best and adviseable (afdhal), for one who has no worldly or Deeni duty pertaining to himself or others to discharge. Such solitude is of greater merit during times of strife and mischief when it becomes difficult to have patience (sabr) in the face of anxiety, agitation, confusion and anarchy. The Ahadith have extolled solitude during such circumstances. Rasulullah (sallallahu alayhi wasallam) said in this regard: . a man who takes to solitude in the peak of a mountain. He has goats. He fulfils their right and makes the Ibaadat of Allah. In another Hadith it appears: "Soon a time will dawn when the best wealth of a Muslim will be goats. He will go with them to a peak of a mountain and to places where rain-water accumulates. He will flee from mischief taking along his Deen." (Bukhaari) Solitude (i.e. total dissociation from people) is not permissible for one who has some duties and obligations to discharge, whether such duties pertain to others or oneself, and whether it be worldly obligations, e.g.providing maintenance to one's family when one does not have the abilit, of Tawakkul (trust in Allah), or Deeni obligations, e.g. the acquisition of necessary Deeni knowledge. Certain Ahadith which prohibit solitude refer to these two states just mentioned. Such an example of prohibition is the case of Hadhrat Uthmaan Ibn Mat'un (Radiallaahu anu). He was forbidden from adopting solitude since he was yet in need of acquiring knowledge of the Deen. At the same time Muslims also were in need of him regarding matters of the Deen, especially in the fields of spreading the Word of Allah and developing islam. The above explanation pertains to solitude which is adopted permanently. However, temporary solitude (khalwat) of a few days is necessary for the mubtadi (beginner in Tasawwuf) in the majority of cases. Jamadil Wa 1413 QILLAT-E-MANĂM Allah Ta'ala says: "Stand up during the night, but a portion (of the night); half the night or less than half the night." (Qur'ân) The aforementioned aayat commands standing up during the night so that the nafs becomes accustomed to striving. In this way the ability of the nafs (to submit to righteousness) develops strength and perfection. Standing up during the night is most efficacious for bringing the nafs into submission. All forms of Ibàdat, be it Dua or Qirá't, Namaz or Zikr and be it external (záhir) or interal (bátin), are fulfilled in the fullest manner during the night. The meaning of proper external (záhir) discharge of Ibadat during the night is the proper and correct recital of the words since the time availableis ample. The meaning of proper intemal (bátin) discharge of Ibadat is that during the night one derives greater pleasure in Ibàdat. This is in fact what is meant by the tongue and the heart conforming. During the month of Ramadhan the Shariat has ordered the performance of Taràweeh Salat during the night because it envisages taqleel-e-manàm. Like saum (fasting) has its role in taqleel-e-ta'àm, tarăweeh has its role in taqleel-e-manàm. Like the change of habit (i.e. in eating times) during fasting induces mujàhadah, so too does the change of habit in taràweeh. The general habit prevailing is to sleep after Ishà. The command of taràweeh brings about a change in the habit of sleeping, and this changing of habit is difficult on the nafs. This is precisely mujàhadah. In taqleel-e-manàm the Shariat does not stop at mere awakefulness, but instructs the observance of Ibàdat during the time of awakefulness. Allah Ta'ala praises pious servants in the Qur'àn: "In the latter part of the night they make istighfaar." Elsewhere in the Qur'aan it is said: *They separate their sides from the bedscalling their Rabb in fear and hopes ... In other words, they performs Salat during the night. However, the trend of the aayat comprehends all forms of Ibàdat, hence it applies to Dua and Zikr as well. Furthermore, besides the Deeni benefits in sleeping less, the physical health also benefits. Less sleep creates Núr (celestial light) on the face. The following is the statement of a Muhaddith in this regard: "The face of one who performs Salat in abundance during the night becomes beautiful during the day. Excessive sleep is detrimental to the physical health as well. It reduces or retards the capacity of contemplation in a person. This in turn brings about harm into both Deeni and worldly activities. A person who is given to excessive sleeping is never able to be punctual in time. .... QILLAT-E-TA'AM Allah Ta'ala states: "Eat and drink, but do not waste. Verily, Allah does not love those who transgress the limits." Rasulullah (sallallahu alayhi wasallam) said: "Tasbeeh and Taqdeeswhich are sufficient for those of the heaven will suffice for them (people) This Hadith means that like Tasbeeh (reciting the Glories of Allah) and Taqdees (reciting the Holiness of Allah) are sufficient for the Malaa-ikah (Angels) in the heavens so will it suffice as nourishment for Muslims. It is narrated that certain saints remained without food for long periods in solitude engaged in Tasbeeh and Taqdees. It is clear from this Hadith that at times Zikr and Tasbeeh are sufficient as nourishment. However, it is not possible to adhere to the methods of food reduction practiced in former times. The people of those days were endowed with great physical strength and despite the great reduction in food they suffered no ill effects and Ibaadat maintained their full concentration in their activities. Their physical strength could be gauged from the type of spiritual exercises (ashghaal) which they practiced. Some of their ashghaal were of such a severe nature that if anyone attempts to practice them today he will find his back breaking. Such an example is Salaate Ma'koos which consists of one suspending oneself upside down and in this inverted manner carry out some shaghl (singularofashghaal). In reality Rasulullah (sallallahu alayhi wasallam) did not prescribe taqleele-ta'aam, but instead altered the routine times of eating and in this way made the intervals between eating times longer. This change of habit (in eating times) and the longer intervals (between eating times) which are difficult upon the nafs, have been considered by the Shariat to be representative of taqleel eta'aam. Among the various forms of mujaahadah, fasting is the best. Hence, the Shariat has given taqleele (Continued on Page 8) AL-HAQ Page Eight AKHLÁQ-E-ZAMEEMAH QILLAT-E-TA'AM (Cont from F Akhlaaq-e-Zameemah or the lowly animal attributes in man ta'aam the form of fasting. In the Shariat, reduction of are natural qualities in man. Their total eradication is neither food will therefore be fasting. The other forms of taqleel- commanded nor is it possible. Therefore, the presence of these e-ta aam adopted by the people of mujaahadah have no characteristics is not abominable. However, fulfilling the urges onginal basis in the Shariat. Eating less and remaining of these attributes is abominable and not permissible. Directing hungry are not forms of mujaahadah of the Shariat. The the natural lowly qualities into virtuous avenues is meritorious, significance (fadheelat) of hunger mentioned in the to spend (bukhl or stinginess) in evil Hadith does not refer to voluntary (i.e. self-imposed) undertakings will be meritorious whereas the same quality if hunger, but refers to involuntary hunger - hunger which employed in a good undertaking, i.e. witholding to spend when comes one's way uninvited. The Hadith consoles such persons of poverty by explaining the virtues of hunger so The following are among the Aakhlaaq-e-Zameemah, the that they do not worry and suffer unduly. direction and control of which are obligatory duties on Patience in the face of such divinely imposed hunger occasions sawaab, and elevation of spiritual ranks. This significance of hunger is similar to the significance of Spending unnecessarily is termed israaf. Its reality is sickness explained in the Hadith. The Hadith mentions sawaab for even sickness, but this does not mean that one has to voluntarily induce sickness. The method of Witholding to spend when necessary, the need being qillate-e-ta'aam mentioned in the book, Tableeghe Deen occasioned by either the Shariat or benevolence. by Imaam Ghazali (Rahmatullah alayhi), has been forbidden nowadays because reduction in food is not the Bughz also known as hiqd is malice which festers in the intended purpose of the Shariat, also because the heart when one fails to take revenge in anger due to one's lack physique of people of today is unlike that of the people of of power. It fosters in one the desire to har the one against Qillat-e-ta'aam is not an end in itself, but is a means of TAKABBUR or pride. acquiring an intended aim. This intended aim and Regarding oneself to be superior to others in attributes of purpose is to weaken the animal urge in man, and the excellence. It implies the inferiority of others. aim in weakening this urge is to prevent the nafs from if the nafs could be controlled and The desire that others become subservient to one and restrained from sin without reducing food then taqleel-e. shower praise and respect on one is termed hubbe jah. ta'aam is not necessary. Furthermore, cheerfulness and HUBBE DUNYAA or love of the world. joy in Ibaadat are experienced if the body is in the state of Anything which has immediate (i.e. in this life) pleasure health and strength. Experience shows that nowadays without producing beneficial results in the Aakhirat is termed the health in most cases suffers as a result of taqleele. dunyaa (or the world). Love of the dunya is called hubbe atthe same time one must abstain from excessive eating and adhere to moderation. The capacity Involvement of the heart with wealth, etc. is termed hirs. different persons. The guide line in this matter is to eat when hungry and to stop eating when you feel that you Hasad is the.condition of the heart which dislikes another's can yet eat a few more morsels. In other words, one is prosperous state and desires its elimination. allowed to eat to one's stomach fill, but not to satisfy The desire to be honoured by others through the agency of one's acts of Ibaadat is termed riyaa. Ibaadat is displayed for the necessary pardon (e.g. the Prefering acts which are in conflict with the Shariat is termed Excessive away or may have died) then shahwat or khawaa-ish nafsaani. make Istighfàr (seeking UJB or vanity. Speech - the Allah's Forgiveness) for the Ujb is to attribute one's excellence to oneself without fearing person concerned as well as Remedy the possibility of such excellences being snatched away. One in for oneself. Such forgiveness this condition derives pleasure by being distinguished from Prior to speaking, ponder could be asked in the others. En- for a few moments. following way: GHAZAB or anger. deavour to understand forgive usand "O Allah whether Allah Ta'ala who is The wrath in the heart agitating to take revenge is termed forgive him. ghazab. the Hearer and the Seer will Hadhrat Shaikh Faree. be pleased or displeased with duddin Attàr (Rahmatullàh what you are about to speak. explains most alayhi) ot contem If this method perfectly and beautifully. SILENCE plation is adopted before comprehensively the benefits then. speaking. maintalniinic He Insha Allah, silence. emerge sinfultalkwill not says: from lips. If after your "In my mind does not enter AND adopting such contemplation, any topic nobler than silence. the nafs urges one to indulge Silence contains so many in sinful or nonsensical talk. benefits that they cannot be SALVATION then confront it with courage explained. and suppress the urge. If any Silencemakesbreasts the Allah Ta'ala states: unbecoming talk was spoken treasure houses of pearls of "He utters not a word, but a ready guard is at hand." then compensate immedi- wisdom. Rasulullah (sallallahu alayhi wasallam) said: ately for itby making taubah secret I leamt this hidden "He who maintains silence has attained salvation. (repenting). If the talk involved from the oyster's shell." (Ahmad. Tinnizi) abuse to anyone, mockery of The drop of water enclosed or anyone, scandalling oyster's shell is in the Malik (Rahamatullah alayhi) said that it reached him that gossiping about anyone, then transformed into a pearl. Eesà Bin Maryam (alayis salàm) said: after taubah obtain the man's breast Similarly, "Do not speak in abundance other than zikrulläh, for of the person pardon becomes a treasure-house for your hearts will become hard. Verily, a hard heart is far concerned as well. If for some pearls of wisdom by means of from Allah. but you know not. And, do not look at the sins reason it is difficult to obtain clcsure ofthe lips. of people as if you are the overseers. Gaze at your sins as if you are slaves. People are of two kinds: the one who is involved (in sin) and the one who is saved (from sin). Havemercy upon those involved and praise Allah Ta ala RECITER! for protection (received)." o Reciter of Tasbeeh! Has the effect (Taiseer) of your Tasbeeh reached your heart or not? Or is your only the Abundance of speech hardens the heart thereby eliminating Tasbeeh humility and fear. This fact is established by experience. A movement of the tongue? If you say: person becornes distanced from Allah Ta'ala because of the is in my heart as Tasbeeh 'Yes, the hardness in the heart, but one fails to realise this drift from well.', it will be said to you:: When the Allah Ta'ala. The reality of it will be discerned in the Aakhirat. is thakir the the tongue and when Although the effect of such distance from Allah are detectable is the heart too is thakir, then here as well, but due to unconcern one fails to realise this. One obedience of the Law of Allah Ta'ala should not view the sins of others as if one has been appointed over others, but on the contrary one should be concerned with on every occasion also in you? If you do one's own sins sothat compensation couldbe offered and then have correct obedience, rectification adopted. Some people are involved in sin and congratulations. If not,your act testifies others again have been protected from sin. One should have that the Tasbeeh is only on your mercy upon those who have become involved in sin and not tongue while your heart is devoid of it. despise or criticize them. Admonish them with kindness and If the effect of the Tasbeeh was in make duaa on their behalf. Protection against sin is a safeguard, hence one should not be vain and arrogant if one is your heart, then what is the meaning of saved from sin. On the contrary, one should consider such Allah your conflict with the Law of protection as a ni'mat (favour) of Allah - a favour to which one even after prolonged recitation of is not entitled - and be grateful. Tasbeeh? (Hadhrat,Masihullah) Jamadil Wa 1413 QILLAT-E-KALĂM Man's conversation apparently falls into three categories: (1) Beneficial. In such speech is some worldly or Deeni benefit. (2) Harmful. In such speech is some worldly or Deeni harm. (3) Nelther beneficial nor harmful. The Hadith describing this third category of speech as là ya'ni (futile, useless). On closer examination it will be realized that this third class of speech belongs also to the second category, viz. harmful talk. If SUBHANALLAH was uttered once during a time which was squandered in futile talk, then half the pan in the Scale of Aml (deeds) would be filled. If some advantageous or righteous act was done during the time spent in futile conversation, it would have become an expiation for sin and a medium of salvation in the Aakhirat. If not this, then at least such time idly spent could have been expended in some worldly benefit Rasulullah (sallallahu alayhi wasallam) said: The sign of ones Islam being healthy is ones shunning of futile acts and futile talks. In Ihyà-ul Uloom it is mentioned that a reckoning will be taken (in Aakhirat) of là-ya'ni (futile) speech. There is therefore no certainty that one will be saved from something which will The mujahadah of reducing conversation is more difficult than the mujaahadah of reducing food and reducing sleep. In eating. preparation to a certain extent is involved, moreover, there is a limit to food consumption. Indigestion due to excessive eating will in itself compel one to reduce eating. Similarly. conversation requires no effort and difficulty is experienced in maintaining the tongue in operation. Man resorts to pleasures so as to experience delight and joy. Besides conversation, all other pleasures (huzooz) decrease in enjoyment with greater indulgence. Eating with a filled stomach does not bring about any enjoyment in the food. Excessive sleep too is not enjoyable. But, the enjoyment derived from speaking is limitless. In fact. pleasure increases the more one speaks. kalåm (reducing conversation) is the most difficult. In spite of this difficulty, freedom in it (i.e. in speech) has not been granted because of evils involved in abundant speech. One becomes greatly involved in sin because of speaking much. Reducing speech has therefore been stipulated as a rukn (fundamental) of mujàhadah. Reducing speech does not mean reduction in such talk which is necessary. But, it means shunning nonsensical or futile conversation even if such talk happens to be lawful. If this habit is inculcated then abstention from haram talks such as falsehood, scandalling, slandering. etc. will be automatic Abstaining from unlawful discussion comes within the scope of true mujahadah - mujahadah which is compulsory. If one becomes accustomed to refrain from idle (although it may be lawful) talk which falls within thescopeof secondary mujàhadah then to a far greater degree will one practice true mujàhadah (i.e. compulsory striving) against haraam talk. It is not permissible to shun talk which is necessary since this will result in problems or cause inconvenience and difficulty to the audience. If the Tasbeeh has exercised its effect on your heart, then why do you stand fight when someone up in readiness to abuses you? Why did you abuse your wife? Why did you abuse your son? In Tasbeeh reality the on your is only tongue. It has not penetrated into your heart It is stuck in your throat. (Hadhrat Masihullah) HIS TA'LEEM All Naseehat, views, ideas, advices and exhortations expressed in this issue of AL-HAQ are those of Hadhrat Maulana Masihullah (rahmatullah alayh). Nothing of ours. This issue of Al-Haq and all Deeni activities are the our other Masihullah's Hadhrat products of Ta'leem and Tarbiyat. There is excellence which we can advertise. Everything has been gained from the Table which our Shaikh had Spiritual always spread in our presence. We took according to our limited thereyrom with the capacities. And, it is solely Taufeeq of Allah Ta ala and the Duas of our Shaikh that we are able to make our voices heard in this world smitten and bid'ah, dhalaal kufr. with baatil, May Allah Ta'ala perpetually sustain us with the spiritual shadow and the Baatini and Barakaat of our Shaikh. It Fuyoodh is from such illustrious hearts that the anwaar of Hidaayah and Ilm gush forth to cascade over Mureedeen who their hearts. May Sidq and Ikhlaas Allah Ta'ala reward our Shaikh, Aameen. Page Nine The System of Bay't The system of Bay't - pledging fealty or allegience - In vogue åmong the Suffyah Kiram has been labelled by some persons as a bid'ah. They have clalmed it to be of the bid'ah since according to them, this system not Suflyah (Auliya) is proven onthe basis of Rasulullah's (sallallaahu alayhi wasallam) Sunnah. It is argued that the bay't system in vogue during the age of Rasulullah' (sallaliaahu alayhi wasallam) envisaged the acceptance of the pledge of alleglence only from kuffar who embraced Islam. and from Muslims enrolling in Jlhad. However, this clalm is not corroborated by the Ahadith of Rasulullah (sallallaahu alayhi wasallam). The following Hadith appears in Abu Dawood and Nisa'ee "Hadhrat Auf Bin Malik Ash-ja-l narrates: We were by Nabi (sallallaahu alayhi wasallam). We were a He (Rasulullah - group of nine, eight or seven persons. sallallaahu alayhi wasallam) said: Do you not make bay't (swear allegience) to Rasulullah (sallallaahu alayhi wasallam)? We, then stretched out our hands and asked: 'Regarding what shall we make bay't to you, O Rasulullah?' He (Rasulullah - sallallaahu alayhi wasallam) said: 'On that, you will worship Allah; not associate with Him anything; perform the five Salat; you will hear and you will obey." The audience of Rasulullah (sallallaahu alayhi wasallam) on this particular occasion was à group of Sahabah. This bay't was therefore, assuredly, not a bay't on Islam. It was not a bayt of the kuffar embracing Islam nor was it a bayt on Jihad as the enumerated by Rasulullah (sallallaahu alayhi practices wasallam) in this Hadith, clearly indicate. This group had already embraced islam and were practicing according to the Commands of Allah. What then was the purpose and the meaning of obtaining 'the bayt (pledge of allegience) from Sahabah on practices such as Salat, Iman, obedience, etc. which they were engaged in offering daily? The clear import of the Hadith is that the purpose of this bay't was for the strict adherence and regulation of the practices of the Deen. And, the purpose of the system of bay't in vogue by the Sufiyah is precisely the same, viz., strict adherence and regulation of the exoteric demands and the esoteric demands of the Shariah. The bay't of the Sufiyah Kiram is merely a pledge made by the mureed (disciple) that he will, to the utmost of his ability, adhere strictiy to all aspects of the Shariah, executing the demands of the Shariah pertaining to the external acts of Ibadat, e.g. Salat, Saum,etc., as well as the internal acts of purification, e.g. purifying the heart from the lowly bestial attributes of avarice, pride, etc. There extists, therefore, not the slightest doubt in the Sunnat nature of the bayt system entertained by the Auliya. During the initial era of Islam, ie. after the age of Rasulullah (sallallaahu alayhi wasallam), when the system of bay't was employed also by the temporal Khulafa (the Rulers of the Islamic Empire), the Sufiyah abstained from making use of it (the bayt system) to avoid any confusion and resemblance with the temporal rulers. During that early stage, suhbat (the considered association with his Murshid) was disciple's sufficient to achieve the purpose envisaged by the custom of bay't. MUJAHID (Hadhrat Masihullah) In the early days, the period of acquiring Deeni Knowledge Knowleage on Figh, etc.) was an era on Taqwo. The students Deen were grounded in Taqwa and they were concious of their However spiritual reformation (Islaah). in these times, they resort to a variety to render Lawful of interpretations reprehensible things. Ilm essential A'maal. Ilm is for constitutes the basis for righteous Amal is without deeds. Ilm (sallallahu unacceptable. Rasulullah alayhi wasallam) said: "Hе who sets out in the quest of Ilm, is in the Path of Allah until he returns (back home)." Deeni Knowledce Student o6 Thus, the The is a Mujaahid in the Path of Allah. l'laa-e-Kalimatullaah aim of Jihaad is or raise the Deen of Allah. This is also the aim of Ilm-e-Deen. As the Mujaahid has to in the battlefield undergo the hardships, so too, dangers and sets out in the Student of Deen who pursuit of Ilm, has to wage a permanent Nafs. has, against struggle therefore, been described by Rasulullah Isallallahu wasallam) alayhi Mujaahid. AL-HA2 HADHRAT ANSWERS YOUR QUERY The following episode will answer the questions, doubts and anxieties of many Mureedeen who grief by the Hadhrat Masihullah (rahmatullah alayh). Hadhrat asked Once a Mureed Masihullah: "The thought often comes to When Hadhrat passes away my mind: whet should I do?" Hadhrat Masihullah replied: "Look at the condition of the followers do while the Shaikh is alive. When they Thikr while the not engage in even Shaikh is alive, what can be expected of Hadhrat them when he passes away?" then added: last m o m ents of "When the Haji Im daadullah Sahib were approaching, What will people were greatly worried. happen after his demise? But, after his of and death a great Star Knowledge the horizon. The Piety appeared on of the Hadhrat greatest Wali time, Maulana Ashraf Ali Thanvi (rahmatullah alayh) was raised for the welfare of the Um mah. If followers are sincere in the Allah Ta'ala will most quest for Islaah, provide sincere definately for such devotees." TALEEM * asked: How should A person safeguard myself from sin when I return home?" Hadhrat replied: "The Shaikh cannot be with his followers forever. But, his Naseehat and life-style will be with you forever." * Hadhrat would say to his followers: "The Imaan of Muslims is like dry twigs held over a fire. The drier the twigs, the In a similar quicker they burn. way, depending sincerity of the on the the Mureed, will he gain benefit from Shaikh. Then, even single majlis Shaikh (session) in the company of the to one's will be adequate transform lifestyle." reminded his often Hadhrat Mureedeen: "People speak of meditation. Is there any than to better m editation conte mplate Allah's attributes of Haazir and Naathir (That He is 0mnipresent and He is Ever watchful)? Keep in mind these Attributes of life-when at of Allah in all walks or home; public work or at when in private. And, when one is tempted to sin, remember that Allah watches and He is present. This will assist you im m ensley in making your entire day a Remembrance of Allah (Thikrullaah)." SERVICE Hadhrat Masihullah In his Ta'leemaat, on Khidmat-e-Khalq always stressed (service to mankind). One day, as was his nor mal practice, he went for a walk in a the field after Fajr accompanied by small group of Mureeds. On the way, the group passed by a big truck . The Hindu driver was having starting problems and there was none present to assist him. Hadhrat im mediately realized the problem and without hesitation started to push the truck. The mureeds quickly followed suit and the truck started. The Hindu truck driver alighted from the truck and tried to offer his thanks by But, bowing down infront of Hadhrat. his Hadhrat prevented holding himby. hand, saying: "Only Allah is entitled for If one he com mented: bowing": Then To page 12 Jamadil Ula 1413 INCOMPETENT AND DANGEROUS MENTORS Rasulullah (sallallaahu alayhi wasallam) warned that a time will comę when men will utilize the Deen to eam material benefit. Many forms of such betrayal of the Deen are to be found. One of the severest forms of plundering the Deen and the Iman of, innocent and unwary believers is for "wolves in sheep-skins" to lure unwary and ignorant Muslims into their Iman-plundering traps. Such men will be found in abundance among the Ahle Bid'ah (the people of innovation). They will be found to be posing as spiritual guides (Shaikhs and Murshids of Tareeqat). They lay great claims of being spiritual mastêrs of tasawwuf. They don long, flowing and impressive garments to convey the impression that they are masters of tasawwuf. But, in reality they are, in the words of Rasulullah (sallallaahu alayhi wasallam), men with the hearts of wolves, and shayateen in human bodies. Such fraudulent "peers" employ the system of bayt (initiation of disciples into the spiritual orders of tasawwuf) as a lucrative trading practice, charging at times exhorbitant fees as payment for initiation. The money-making racket does not cease at the "admission" fees. An annual "renewal" fee also has to be paid to avoid expulsion and the inauspicious wrath of the fraudulent "mentor" who acts as the agent of shaitan. Besides the "admission" and "renewal" fees, there are several other side-charges which have to be paid for dubious spiritual acts and customs. It is essential that Muslims realise that these "peers" among the Bid'atees are NOT masters or Murshideen in any of the Orders of Tasawwuf. They have no relationship whatsoever with the purpose of tasawwuf, which is to attain the spiritual reformation of the Mureed through the agencies of the Shariah, and not via some methods which are a conglomeration of hotch-potch kufr and bid'ah rituals. These fake "peers" of the Ahle Bid'ah mercilessly plunder the Sunnah of Rasulullah (sallallaahu alayhi wasallam), but audaciously and vociferously trumpet the slogan of "Hubbe Rasul" (Love of Rasulullah - sallallaahu alayhi wasallam). There is no relationship between these false "peers" and "Hubbe Rasul". Muslims should not permit themselves to be caught in the web of these tricksters who are out to amass wealth at the cost of Iman. They fall within the purview of the Quranic ayat: They trade the Laws of Allah for a miserable price.' It is not permissible to become bay't on the hands of one who is linked with bid'ah (innovation). If the "peer" is a man of bid'ah, he will never be in position to instruct the Mureed along the lines of the Shariah. The beliefs of bid'ati" "peers" are defective and contagious. Association with a bid'ati""peer" will despoil the Iman and the practice of those who are supposed to be the Mureeds of such an unqualified "peer". A bid'ati "'peer" will endeavour his utmost to entrench the Mureed in bid'ah and beliefs of shirk. He is not in position to administer ta'leem (spiritual instruction) and naseehat (advice and admonition) based on the Sunnah and Shariah. He will resort to queer and baseless interpretations to justify his anti-Sunnah practices. There, therefore, exists the grave danger of the Mureed being seriously deviated from the Road of Iman. The "instruction" and "naseehat" of the bid'ati "peer" will not be imbued with anwar (spiritual lustre) nor will it be efficacious. Divine aid will not be with the bid'ati "peer" in his instruction of the Mureed. THAKIR Rasulullah (sallallahu alayhi wasallam) said: "Every person obedient to Allah, is a Thakir lone engaged in Thikr)." When the Mu'min engages himself in an act of obedience solely for the sake of Allah Ta'ala, he is regarded by Allah as a Thakir even if his tongue is not involved in thikr while he is engaged in the act of obedience. A man's gaze accidently falls on a ghair mahram. Solely 06 Allah, he the sake restrains his nafs and diverts his gaze. His tongue has not recited a word of thikr, but by Allah he is recorded a Thakir. This is the meaning of the Hadith. This Thakir who restrains his nafs for Allah's sake, now rises above even the Angels because he wages a struggle against his natural inclinations while the Angels have no such jihaad to wage. His success against the nafs is progress and he attains spiritual ranks In elevation thereby. addition he will experience the sweetness of Imaan. (Hadhrat Masihullah) TA'LEEM AND NASEEHAT Page Ten SHAJARAH to the Hadhrat Masihullah belongs auspicious Chain of Auliya linking up with alayhi Rasulullah sallallahu wasallam). Every name in this Shajarah Tayyibah |the Holy Spiritual Tree) 06 Star is im maculate Taqua and spiritual excellence and in the firmament 06 Ma'rifat Tasawwuf. The Roots of this Holy Tree rose Fountain Ma'rifat out of the which gushed from the blessed heart of Rasulullah |sallallahu alayhi wasallam). The illustrious names in this Shajarah Tayyibah are: Hadhrat Muhammad Masihullah Khan, the Khaligah of Hadhrat Maulana Ashraf Ali Thanvi, the Khalifah of Hajee Imdaadullah Muhaajir Makki, the Khaliah of Hadhrat Noor Muhammad, the Khalifah o6 Haji Abdur Raheem, the Khalifah Shah Abdul Basri, the Khalifah Shah Abdul Haadi, Shah Adhuddin, Shah Muhammad, Shah Bu-Saeed, Shah Nizaamuddin Balkhi, the Khalifah of Shah Jalaluddin, the Khalifah 06 Shah Abdul Quddoos, the Khalifah the Khalifah Shaikh Ahmad Aarib, Shah Ahmad Abdul Haq, the Khalifah Shah Jalaluddin, Shaikh Shamsuddin, the Khalifah Shaikh Ala-uddin, the Khalisah of Khwaja Qutbuddin Maqtool, the Khalifah of Shah Mueenuddin Habeeb, the Khalifah 06 Khwaajah uthmaan, the Khalifah Shah Shareef Zindani, the Khalifah Khwaajah Maudood Chishti, the Khalifah o6 Shah Bu Yusuf, the Khalifah 06 Khalifah Shah Abu Muhammad, the 06 the Khalifah Shah Ahmad Abdaal Chishti, o6 Shaikh Abu Ishaaq Shaami, the Khalisah o6 KShan Abu Hamtera aui, the Khalibah Shah Abu the Khalifah Habeerah Basri, of Shah Huzaiah Mur-ashi the Khalisah of Shaikh Ibraheem Adham, the Khalifah of Shah Fuzail Ibn lyaaz, the Khalifah o6 Khwaajah Abdul Waahid Bin the Zaid, Khalifah of Hadhrat Hasan Basri, the Khalifah 06 A meerul Mu'mineen Hadhrat Ali (radhiallahu anhu), the Khalifah of MUHAMMADUR RASULULLAH |sallallahu alayhi wasallam). Allah May the Rahmat 06 perpetually ala shower on them all and may Allah Ta grant them the highest Stages in Jannatul Firdaus, Aameen. A SHAIKH? the concentrates on A Shaikh who Islaah-e-Baatini of his Mureeds deserves to be appointed as one's Guide and Murshid. It is meaningless to enter the fold of a occupation Shaikh whose predominant are only prescribed formulae and Ta'leem Hadhrat of Thikr. If the Mureedeen of locate a Shaikh Masihullah cannot that of rese m bles whose Ta'leem Hadhrat, it will be best to refrain from another Shaikh. fold of entering the Under the circumstances the best solution is to adhere to the Ta'leemaat and the Thanvi and Hadhrat Books of Hadhrat alayhim a). The Masihullah (rahmatullah the continued and be Journey can in this way. But, Destination reached there will be no benefit in a strange of on account relationship adam-e-munaasabat. AL-HA2 From page Five Man is under obligation to refrain from submitting to the dictates of the corrupt attributes (Akhlaaq-e-Razeelah). He is not required to eliminate them. Eradication of the natural propensities is not possible. The natural characteristics which Allah cannot be effaced. However, by of Tarbiyat, the nafs is brought into the state of submits to the Aql (Intelligence) which com mands all the Tarbiyat, man control, restrain and dictate the nafs. All the base attributes are diverted evil into virtue. (21) Never despise anyone. Believe with conviction that you are the most inferior and keep your gaze faults. on your Honour the person whom you despise and offer salaams to him first. To hold anyone in contempt is the sure Among all the sign of takabbur (pride). base qualities, pride is the worst. It was the cause for Iblis's fall. An aid for waking late in the night (2or bandat) is toeat eaay, eat less and sleep im mediately after Isha. waste any part of It is not permissible the night in idle pursuits and futile talk. Allah Ta'ala has created the night rest. Every Muslim in general and Saalik in particular, is required to rise for Tahajjud Salaat. time after spent in any should, therefore, pursuit which is of neither worldly nor deeni benefit. (23) Qasaawat (hardness of heart) is the Qasaawat is not lack of regret after sin. the inability to shed tears. heart When the Mu'min's hardens consequence of flagrant transgression and abstention from Thikrullaah and indulgence in futility, the capacity for regretting when he violates Allah's Law disappears. which condition This is a dangerous to shed endangers Imaan. The inability tears on occasions of grief and sorrow is not a sign of qasaawat. (24) To adopt patience on account of the With indiscretion is mujaahadah. wife's patience should her indiscretion be borne. Kindness to the wife has been stressed by (sallallahu alayhi wasallam). It Rasulullah does not behove the husband to flare into a rage when his wife resorts to childish acts and displeases him with her indiscrete statem ents. This does not mean that the husband should submit to her unlawful desires. (25) also rah mat and In sickness is hikmat. Be pleased with Allah even in this state. The servant of Allah should be satisfied with His He intends good for Choice. the servant although the latter does not understand. The Saalik should remain contented with whatever condition Allah Ta'ala chooses for him. (26) Contemplate on the events which will transpire after maut. Meditate on the this and the separation from world presence in front of Allah. Meditation on these events is essential to of the create a true understanding realities of the Aakhirah and the futility such meditation By of this world. mujaahadah is and the sim plified inclination for ibaadat becom es stronger. (27) When the gaze of the servant is no longer on his righteous deeds and he has an attitude between hope and developed fear with regard to affairs of the Aakhirah, it is a sign of Abdiyat. Jamadil Wla 1413 Abdiyat is the state of total humility. The servant of Allah vividly recognizes insignificance and the his utter magnificence and power of Allah Ta'ala. his is His gaze is not on deeds as he convinced that his salvation depends on the mercy of Allah Ta'ala. He is not and vainglorious. His righteous deeds to from giving rise piety, far self-esteem, increase him in humility. (28) If a man engages in his islaah (spiritual reformation) with the motive of cannever initiating mureeds, his islaah be made. Som e people become Bay't to a Shaikh and pursue the path of self-reformation aim is to for an ulterior motive. The acquire qualification to enable him to initiate mureeds into the Path. Such a be reformed person cannot spiritually because of the defective motive. The intention for the association with the Shaikh should be nothing other than one's own reformation. (29) A simple way of fulfilling an abundance of is to Qadha Salaat, perform one Oadha with every Salaat. Although the best m ethod is to sum up courage and discharge the Qadha Salaat as quick for those who are as possible, weak and lack determination, the method outlined above is the simplest. (30) A sign of Abdiyat is to regret when one beco m es deficient in one's spiritual affair s. Such regret indicates humility and the readiness to serve Allah. Only a true servant will regret his shortcomings. MUNASABAT IS ESSENTIAL of the In some recent, quarters, despicable innovation of canvassing for This sham eful mureeds has developed. into the practice brings disrepute illustrious Silsilah of the Auliya. Such behove men who canvassing does not are in pursuit of higher spiritual ideals. has Masihullah Now that Hadhrat there will be people who will departed, influence the make attempts Mureedeen to join this or that Silsilah or become bay't to this or that Shaikh. Our Mureedeen of Hadhrat advice to the Masihullah is to refrain from haste in this with matter. Entering into Allegience Shaikh is not to be viewed lightly. The condition of Munaasabat is stressed much. In the absence of Munaasabat, it is not adviseable to become bay't to a Shaikh. Masihulla's tareeqah of Hadhrat tarbiyat was unique with his em phasis on Islaah-e-Baatin. While we cannot deny the existence of Mashaa-ikh who also em phasise on Islaah, we must say that in Shaik with our knowledge there is no Mureedeen of Hadhrat whom the Masihullah have a Munaasabat. If we fail with of a Shaikh Hadhrat to link up our advice to his Masihullah's tareeq, the is to with continue Mureedeen lessons which they had gained from him and to incumbently study the Kitaabs of Hadhrat Masihullah. Hadhrat Thanvi and the answers and solutions Insha' Allah, We express our gratitude will be found. us to Allah Ta'ala for having provided and guidance insight with sufficient through the agency of Hadhrat Masihullah Road is crystal The in these matters. of we clear infront Insha' Allah, we cling to the icannot goastray (direction he had im posed on us. Page Eleven HONOUR THE BAYT Many Mureedeen appear to have plunged into a quandry on account of the demise of alayh). Hadhrat Masihullah (rah matullah E motionalism should not be permitted to cloud clear thinking. Those who had failed of to adhere practically to the teachings the Shaikh during his lifetime, should start afresh andcarry on with the work of should concern the mselves Islaah. They with their own reformation. Time should not be squandered in the of to the functions organization sing praises of the departed Shaikh. This is not among the instructions and Taleemaat of or of any of the Hadhrat Masihullah Akaabireen of our Silsilah. Our seniors believe in practical work and reaching the Maqsood (Goal). O Mureed! You had entered into an Allegience with Hadhrat Masihullah. The terms of the Allegience are to uphold the Shariah, cleanse yourself of the beastly attributes, adorn yourself with the angelic qualities and pursue the Path of Thikrullah Qurb-e-llaahi. This so that you attain Maqsood cannot be attained by diversionary of devotion and acts and profession The Goal is attainable only by aqeedat. giving practical to the expression of Ta'lee maat and Naseehat Hadhrat Masihullah. As an introductory were measure, you Hadhrat Masihullah to instructed by Thikr with adhere to certain forms of constant are you in constancy. How of the upholding this first requirement Bay't? You have no valid for excuse negligence in this regard. Whatever excuse your of you tender to neglect justify and Thikr, is baseless an act of self-deception. The Qur'aan Majeed says: "In reality, man has insight over his nafs even though he puts forth excuses." You will say that you have no time for the prescribed Thikr becauseyou are involved in earning a livelihood. Your business and and your profession your family com mitments allow you no time for the the Thikr which your Shaikh has instructed you. If you examine your heart, you will not fail to discern the invalidity of these arguments which you present to soothe your conscience. You do have time to read the newspapers m agazines to and other derive nafsaani You do have time to listen to the pleasure. radio supposedly to keep abreast with world developments. You do have time for other recreational activities and you do have a world of time to engross yourself in the pursuit of unnecessary wealth and luxury. But, you have no time for the short Thikr prescribed by your Shaikh for your both everlasting benefit and success in this world and the Aakhirah. You should shame yourself and understand your nifaaq (hypocrisy). understand that You should of devotion your claims are hollow, designed to deceive yourself and others. When the Mureed lacks the resolve to the forms of Thikr even observe light prescribed for he cannot a him, Mureed. Mureed means one who has firmly resolved to move and act in the direction of Divine Proximity. the supposed When mureed lacks the determination to even commence the Journey, how can he be a Mureed? We say to the Stop Mureed: beating about the bush. If you are sincere but or if you had lacked have sincerity of been jolted into sincerity by the death your Shaikh who you had not appreciated, then do not lose hope. Get up and start if along the Road as you have today entered the Pledge of Allegience. AL-HA2 YOUR THIKR The Mureedeen are required to for Tahajjud and discharge the quota of Thikr which they best time for the prescribed Athkaar is the time of Tahajjud. However, should one just lack the ability to wake up for Tahajjud, then after Isha' perform with the niyyat of Salaatul Lail. Thereafter complete the which you are supposed to recite later part of the night. But, never abandon it. Strive to improve your condition, no matter how slow the process appears. If the Mureed is going to ghaflat and indolence, he will find himself wallowing in corruption and contamination of the heart and nafs. Remembrance of Allah Ta'ala will appear to be an unbearable undertaking when in fact it is the efficacious of exercises. Allah Ta'ala says: "Hear well! In the Thikr of Allah do hearts find rest." This peace and tranquility of heart and mind come only after time of a long constancy in Mujaahadah and Thikrullah. PURDAH We mention here an important Naseehat Maulana Ali Thanvi Ashras of Hadhrat which has reached us via (rah matullah), Masihullah Hadhrat the agency This Naseehat has (rahmatullah alayh). much relevance to the situation prevalent in our time. Hadhrat Thanvi (rahmatullah alayh) said: "When it is not possible to arrange for a female to to near-baaligh girls, the male ustadh should be behind a wife in attendance.". Inspite of the total separation created intervening screen, the presence by the of the Ustaadh's essential condition. Her presence will close the door of fitnah. The screen is not sufficient to save man from the ploys and deceptions of shaitaan and the nafs. Through Deeni colour s and Deeni avenues will shaitaan enter and ruin the Akhlaaq and Imaan of the Ustaadh and his female pupils. MUJAHADAH In these times, on account of weakness of Imaan and the waves of corruption on all sides, a little Mujaahadah will yield the same results which the Salf-e-Saaliheen by means of had to acquire great sacrifice and Mujaahadah. (Hadhrat Thanvi) MALFOOZAT Hakimul Ummat Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said: * With increase in Taqwa will increase the love for thewife. * Joining the company of the Shaikh with the burden of reduces the debt, benfits of.the companionship. The aim of Thikr is to establish the relationship with Allah Ta'ala. Concern for righteous deeds is also a way of gaining thawaab. Consumption doubtful things increases shahwat (carnal lust). Greater concern for Huqooqul Ibaad (the rights of people) is a salient feature of Silsilah Line of Imdaadiyyah (the Tasawwuf of Hadhrat Haji Imdaadullah Sahib). It is best in the Sirri Salaat for the Muqtadi to engage in Thikr of the heart. Jamadil Ula 1413 EXCESS VENERATION (Hadhrat Maulana Ashraf Ali Thanvi) Just as it is forbidden to disrespect indulge in excess in their praise. excess in praising them is tantamount to Rasulullah (salallahu alayhi wasallam). com mitted in the excessive veneration of the Auliya are erroneous beliefs atributed to the Auliya, e.g. they are the Realms). Among graves, prostrating to their graves, etc. To offer such obedience to the Shaikh if he instructs observance of an act which is in conflict with the Shariah, he will be obeyed, is a malady and is for Creator). If gheebat takes place in even the gathering of the Shaikh, the Mureed should im mediately in the habit proclaiming the veneration and superiority Auliya in their Silsilah in of the manner which implies disrespect for the of the other Silsilahs. This habit Auliya has to be compulsorily reformed. REMEMBER MUCH (Hadhrat Masihullah) In the Qur'aanic verse which orders the search for the bounty (rizq) of Allah, it 1S added: "And, remember Allah much." The im plication of this aayat is: O Mu'mineen! Do not engross yourselves in the search for earnings so much that you forget the rem em brance of Allah. Remember Allah in abundance so that you take into account what is halaal and haraam, permissible and and displeasing not permissible, pleasing people, harming and benefitting people and conveniencing and inconveniencing others. The remembrance of Allah will take root in the heart when Salaat is perform ed on time along with the observance of all the rules and etiquettes. OBEDIENCE A man becomes a Thakir by virtue of his obedience to Allah Ta'ala, hence the that who is Hadith says everyone obedient to Allah is Thakir. We so metim es understand that only one who recites 'Allahu Allahu' is a We Thakir. consider only a person sitting down and reciting prescribed forms of Thikr to be a the Thakir. But, reality of Thikr is to correctly execute the com mands of Allah Ta'ala in the manner and time prescribed to the by Him. Thikr is not restricted form of 'Allahu Allahu'. (Hadhrat Masihullah) A STRONG BOND (Hadhrat Masihullah) The demand of a strong bond with Allah Ta'ala is to denude oneself of all motives Allah other than Ta'ala. The intensity of the bond with Allah demands that no other bond with anyone else be as strong bond with as the bond with Allah. The Allah has to be stronger than the bond with one's life, children, wife, wealth, with Allah should be etc. The bond stronger than the bond a king has with After having his kingdom. • adopted Imaan, Allah demands such an intense bond GREAT SOUL THE CONCEPT OF JIHAAD with his mureedeen. Thus, even though the with us physically, he Page Twelve From page two A TAKES LEAVE Shaikh is no longer exists with us spiritually. The spiritual benefits of his Ta'leem will be perpetually attainable as Long as the disciples implement the Ta'leem with sincerity and true Mujaahadah in their daily lives. MUJAAHADAH Mujaahadah or the against Striving emotional demands of the lowly nafs is fundamental requisite for the realization of the effects and im pressions of the Thikr and of Naseehat the Shaikh. Without offering to constant resistance the lowly desires, Saalik (the Traveller along this Path of Divine Love) cannot expect to progress one jot. The spiritual pathleading and to Divine Proximity Love is strewn with dangers, pitfalls and obstacles. The Road is uphill and precarious. The need is for alertness. Ghaflat (negligence) in the spiritual path is fatal. Ghaflat must be banished and the Traveller must be alert to the temptations and wasaawis of the nafs and shaitaan. In this regard Rasulullah (sallallahu alayhi wasallam) said: "Jahannam is adorned with delights while Jannat is veiled with miseries and hardships." Mujaahadah is therefore, essential to train and tame the nafs. Every Mureed who sat in Hadhrat Masihullah's company is aware of the emphasis he to accorded Mujaahadah. Mujaahadah in fact, he said, is the Rooh of Tasaw wuf. Without this life-blood or soul, there is no Tasawwuf. Tasaw wuf is not confined to prescribed forms of Thikr and Shaghl. Athkaar,i.e. the prescribed formulae and Ashghaal are but measures adopted for the realization the of a higher aim. By the adoption of Sufi prescriptions and their execution in strict obedience to the instruction of the Shaikh, a stage is reached when the ne medies and measures are discarded. In this stage the Saalik is ushered into the Divine Presence where Allah's absolute Remembrance pervades his every breath and his very being. However, since most of us mureedeen nevermustered up the determination to enter Sulook in the true way the Ahlullaah advocate, we rem ain ignorant of the higher stages in the spiritual realm. We remain grounded to the nafs and we even abandon the struggle which we, in our Allegience to our Shaikh, pledged to wage against the nafs. The Bay't a total entails or Jihaad onslaught against the satanic nafs-e-am maarah. The Bay't Pledge binds of Allegience the mureedeen to sustain the Jihaad-e-Akbar (The Greatest Jihaad) which Rasulullah (sallallahu alayhi wasallam) decreed Fardh for every Mu'min. A bandonm ent of in Mujaahadah is to fact surrender shaitaan and the nafs. Such a disgraceful surrender does not least of all befit any Muslim, the Mureedeen who had taken the Oath -the Bay't- to continue the struggle against the Nafs unto the very end. Whatever we are saying here, is not new to those who had the good fortune in Hadhrat of sitting Masihullah's com pany. Our Naseehat serves only to refreshen your memories and to possibly jolt you from your slumber of ghaflat. Surely the de mise of a great man of Allah should be an adequate reminder of the incumbent duty of Islaah which we owe ourselves. May Allah guide us. AL-HAQ In the Shar'i or Sunnah conception of Jihaad, Hadhrat Masihullah (rahmatullah alyh) explained that there are two phases: (1) Jihaad-e-Akbar or the Greatest Jihaad and (2) Jihaad-e-Asghar or the Little Jihaad, i.e. to little in relation Jihaad-e-Akbar. Jihaad-e-Akbar is the struggle against the or naf's the lowly evil propensity in man while Jihaad-e-Asghar is the physical fight against the kuffaar in the battlefield for the sake of Ila-e-Kalimatullaah (Raising the Word of Allah). In the Shar'i concept of Jihaad, Jihaad-e-Akbar is the first and vital stage. Without having accomplished Jihaad-e-Akbar with great success, victory in Jihaad-e-Asghar is not possible. The springboard for the small Jihaad against the kuffaar is successful accomplishment of Jihaad-e-Akbar. For thirteen yearsthe first phase of Risaalat—Rasulullah (sallallahu alayhi wasallam) laboured with the Sahaabah in initial the war against the nafs. In this period, the full concentration was on spiritual and moral reformation. Minus the ventures of the this accomplishment, Muslims will be no better than the acts of the kuffaar. Only after the Sahaabah had successfully emerged from Jihaad-e-Akbar, was the Divine Proclamation of Jihaad-e-Asghar sounded. It is this important lesson which the Ummah has missed. Muslims are suffering failure upon failure and defeat upon defeat on every front solely because they nave com pletely abandoned the Jihaad againstthe Nafs. their Thus, ways, m ethods, ideas, conceptions and goals are not much better than those of the kuffaar. In consequence, our struggles in the Little Jihaads are shorn of Divine Aid. The true far from Sufiyah, shying away trom Jihaad-e-Asghar, prepare the the Um mah for struggle against the kuffaar by equipping Muslims with the and spiritual material moral fibre SO the necessary for of the success Mu'mineen. But, ignorant people fail to understand the way of the Sufiyah. Their way is the way of the Rasool (sallallahu alayhi wasallam). Success for the Ummah is only in their way. They are the true Warathatul Ambiya (Heirs of the Ambiya) and they direct their affairs by Divine inspiration and the Truth which emanates from the Noor of Nubuw wah which travels down the Spiritual Chain of these of the Deen. illustrious Masters Hadhrat Masihullah is a Branch of Silsilah the glorious of Mashaa-ikh who follow the ways of Rasulullah (sallallahu alayhi wasallam), • hence the ideas and prescriptions for the ills of the Ummah offered by him are the solutions left to the Um mah by (sallallahu Rasulullah alayhi wasallam). But, the Um mah ignores these solutions and consequently grovels in degeneration and disgrace. Muslims hanker after the ways and systems which self-appointed 'doctors' have borrowed from the kuffaar. We, see therefore, on defeat gloom and sides. The Jihaad-e-Asghar cannever be won by the adoption of the ways and ideas of the ene mies of Allah Ta'ala. The only path of success and victory is the Path indicated who by the Mashaa-ikh are true em bodiments of the Sunnah of Rasulullah (sallallahu alayhi wasallam). "The Wama of my ummah are like the Ambiyaa of Bani Israeel." (Hadith) Jamadil Ula 1413 The Mashaa-ikh are the Heirs and (sallallahu Representatives of Rasulullah alayhi wasallam) who has likened them to of the the Ambiya Bani Israeel. The similarity is not in rank, for a non-Nabi cannever aspire to the rank of a Nabi. The likeness stated by Rasulullah (sallallahu alayh wasallam) pertains to the Office of Hidaayah. Like the Ambiya of Bani Israeel led and guided their flocks, so too, do the Mashaa-ikh guide and lead the Ummah in the Light of the Noor of Rasulullah (sallallahu alayhi wasallam). whatever Therefore, and prescription solution a Shaikh of Haqq it offers, should be accepted that these are in the Light of Nubuwwah. It is under the spiritual canopy of Rasulullah's Noor that the Masha-ikh derive their spiritual insight and guidance. Hence, every solution and direction which anyone else has to offer will be mardood (rejected ) and doomed to failure: If anyone has any doubts regarding the veracity of this claim, let them 1o0k in at the jihaad in Bosnia, in Palestine, Burma and Kashmir, in All else where. are miserable failures. For half a century the Palestinian Muslims are waging their fhaad against a merciless ene my. But, is their jihaad shorn of Allah's Aid, hence the defeat and disgrace. Since the way is not the of Way Rasulullah (sallallahu alayhi wasallam)—the Way the Sufiya and the Ulama-e-Haqq propagate-we all the are spectating heart-rending consequences. It is im perative that the Um mah understands that the Jihaad in the battlefield the kuffaar against (the Jihaad-e-Asghar) cannot be won without attaining success in the Struggle against the Nafs (Jihaad-e-Akbar). This is the Tareegah of the Sufiya--the whom Mashaa-ikh of Tasawwuf among Hadhrat Masihullah was one link in that glorious Chain of spiritual Stars which adorned the firmament of Islamic Knowledge and Piety. Rahmatullaah alayhim. From page 9 SERVICE person cannot assist another person (i.e. when he has the means and ability of providing assistance), then of what use is his existence on this earth?" TO HIM WE OWE... OWE TO HIM WE OUR SPIRITUAL NEITHER• EXISTENCE. WORDS NOR EMOTIONS ARE TO ADEQUATE CONVEY OUR GRATITUDE TO OUR SHAIKH. OUR GRATITUDE TO HIM IS TO CONTINUE THE MISSION OF HA22 WHICH WE HAVE INHERITED FROM HIM. HIS EFFORTS WERE NEVER IN VAIN. THE SEEDS OF HAQQ HE HAD! PLANTED IN THE BOSOMS OF HIS FOLLOWERS ARE BEARING FRUITS THE ACROSS THE CONTINENTS. OF THE STANDARD OF THE HAQ2 SUNNAH IS BEING HOISTED BУ THE SLAVES OF PRODUCED BУ HAQ2 MASIHULLAAH THE HADHRAT RAHMAT OF ALLAH BE ON HIM. Jamadil Ula 1413 If undelivered please return to: P.O.Box 3393,Port Elizabeth 6056 South Africa TML (Eastern Cape Divisio