Righteousness Of The Soul Is Not Dependent On A Shaykh AND Bay’ah
These words of Imam al-Muhasibi rahimullah shows that the matter concerning guidance is in the hands of Allah, and that the righteousness of the soul and its purification is not dependent on confining oneself to a shaykh and to bay’ah. Rather, it is dependent on confining oneself to knowledge and practicing on what Allah ordered. This entails the Qur’an the Sunnah and the way of the pious imams.
So if any human desiring righteousness practices on the Book of Allah, the Sunnah of his Messenger , the way of the rightly- guided caliphs and the pious predecessors on the path of knowledge, has in fact tread the path of guidance. He has thus turned to Allah sound and guided. This is because the Qur’an and Sunnah in their essence are guides towards Allah, and they are the best purifiers of the spirit and the soul. There are many Qur’anic verses and Ahadith in this regard. Among the Qur’anic verses are the following:
“ Surely the Qur’an guides to the way that is best. It gives glad tidings to the believers who do good deeds that for them is a great reward”. ( Surah al Isra- 17;9)
If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah . And these examples We present to the people that perhaps they will give thought. (Surah Hashr, 59;21)
Sahih International
It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error – ( Surah Jumu’ah-verse 2)
The Messenger of Allah purification of the people shall continue forever through his statements, actions and affirmations. His statements, actions and affirmations are the guides and teachers since before and after. All praise is due to Allah that they remain collected and safeguarded till today.
From among the noble Traditions are the words of Rasoolalah as quoted by the author. “Hold on to my Sunnah and the Sunnah of the rightly-guided caliphs after me. Hold on firmly to it with all your might.” The Hadith: “ I have left two things for you, you will never go astray after them: the Book of Allah and my Sunnah.” The Hadith: “ Whoever turns away from my Sunnah is not of me.”
Therefore, if someone says that it is incorrect for someone to think that he can cure the diseases of his heart by mere recitation of the Qur’an and studying the Ahadith of Rasoolalah . And that therefore, the Companions of Rasoolalah were unable to cure themselves by the mere recitation of the Qur’an…..is nothing but a fabrication against Allah and His Messenger . Furthermore, it is a hindrance and an obstruction to the words of Allah and the words of Rasoolalah . We seek refuge in Allah from retrogression after having progressed, and from deviation after having been guided.
Ash-Shatibi asks Ibn Abbad an-Nafzi about a shaykh who is engaged in reformation (tarbiyyah) and a shaykh who is gained in knowledge.
The greatest jurist, theologian and muhaddith, Ibrahim ibn Musa ash-Shatibi rahimullah (d. 790 A.H.) wrote to the great Sufi shaykh of his time, Muhammad ibn Abbad Nafz rahimullah (d. 792 A.H.). He wrote to him with regard to a question that came up in Granada (Spain). Many Ulema differed in this matter and many people voiced different opinions in this regard. The question was: Is it compulsory for a salik ( one who is treading the path to Allah) to adopt a shaykh-e-tariqah and tarbiyah under whose guidance he will tread this path ? Or is it okay if his treading the path towards Allah is through studying and learning under Ulema, without having a shaykh-e-tariqah ?
Shaykh Ibn-Abbad rahimullah replied to him, the gist of which is this: ‘ A shaykh to whom you refer in matters of suluk are two types: a shaykh who imparts knowledge and also tarbiyyah, and a shaykh at-talim who imparts knowledge without imparting tarbiyyah. A shaykh of tarbiyyah is not necessary for every salik. A person who is mentally foolish and has a refractory soul needs such a shaykh. As for that person who has sufficient intelligence and an obedient soul, it is not necessary for him to have such a shaykh. But it is preferable for him to do so. As for the Shaykh who imparts knowledge alone, he is needed by every salik.
The reason why a shaykh at-tarbiyah is necessary for the salikin whom we mentioned above is that the barriers of their souls are extremely dense. None but a shaykh at-tarbiyyah can remove and wipe these barriers out. Such salikin are like people who have physical alilemts for a certain time and some body illnesses. Such people are in need of an expert physician who would treat them with strong medications.
As for that person who is sufficiently intelligent and has an obedient soul not requiring a shaykh at-tarbiyyah is because his intelligence and his obedient soul make him independent and not in need of such a shaykh. Such a person will remain steadfast on the actions which a shaykh at-ta’lim teaches him- actions on which others will not be able to remain steadfast. He will reach his goal by the will of Allah. There is no fear of harm afflicting him in his path of suluk if he treads this path in the correct manner and approaches it as he ought to.
Relying on a shaykh at-tarbiyah is the way of the latter day Sufi imams while relying on a shaykh at-talim is the way of the early Sufi imams. This becomes obvious from many of their writings, such as al-Harith al-Muhaisibi, Abu Talib al-Makki and others. This is in the sense that they did not specify a shaykh at-tarbiyyah in their writings in a manner done by the latter day imams. This despite the fact that they mentioned the fundamental and subsidiary knowledge of the people together with its prerequisites and accessories. This is especially the case of Shaykh Abu Talib. The fact that they did not make mention of this is a proof that a shaykh at-tarbiyyah is not a pre-requisite in the path of suluk.
This is the way adopted by most of the salikin. It is the way that most resembles the way of the past scholars. This is because it is not recorded that they adopted shaykhs of tarbiyyah, confined themselves to them, and bound themselves to them as murids bind themselves to the shaykhs of tarbiyyah. Their condition was that they used to acquire knowledge, reform their conditions through companionship and mutual brotherhood. Through this meeting with each other and visiting each other, they would acquire so much, that they would experience the benefit of this within themselves and in their external lives as well. They therefore travelled the lands with the intention of meeting the auliya, the ‘ulama’, and those who were engrossed in the worship of Allah.
As for the books of the Sufis, they are referred to a shaykh at-talim. This is because deriving benefit from them cannot be correct without the person reading them having this conviction that the writer of this book is a man of knowledge and cognition, and someone who is worthy of emulation.
Such conviction cannot be acquired except from a shaykh whom he relies on or in a way he trusts. If what he benefits from him is clear and clearly in accordance with the Shari’ah, he may suffice with that. If not, it is necessary for him to refer to a shaykh-that is, a shaykh at-talim- who would explain to him. A shaykh is therefore indispensable .
The above words of Shaykh Ibn Abbad rahimullah show that is not necessary to be bound to a shaykh at-tarbiyyah and to take baya’ah at his hand. And that a shaykh at-talim is necessary.
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1. Ibn Abbad, ar-Rasa’il as-Sughra, p.106 and p.125
Taken from : The Sunnah Way Of The Sufis by Imam Harith al-Muhaisibi rahimullah- Researched and explained by Shaykh Abdul Fattah Abu Ghuddah rahimullah- Translated by Mahomed Mahomedy-zamzam publishers
It was said to the distinguished sufi and venerable Imam of Ahl al-Sunnah, Sahl al-Tustari, that intoxications are of four kinds. He said: "Tell me what they are." The man said: "The intoxication of drink, the intoxication of youth, the intoxication of wealth and the intoxication of authority." Sahl replied: "There are two more kinds: the intoxication of the scholar who loves this world, and the intoxication of the worshipper who loves to be noticed."
Beautiful reply by Ibn Umar رضي الله عنه, to those who used verses of Jihad against Muslims
Al-Bukhari recorded that Nafi` said that two men came to Ibn `Umar during the conflict of Ibn Az-Zubayr and said to him, "The people have fallen into shortcomings and you are the son of `Umar and the Prophet's Companion. Hence, what prevents you from going out'' He said, "What prevents me is that Allah has for bidden shedding the blood of my (Muslim) brother.'' They said, "Did not Allah say:
(And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah))'' He said, "We did fight until there was no more Fitnah and the religion became for Allah Alone. You want to fight until there is Fitnah and the religion becomes for other than Allah!' [Ibn Kathir mentioned in his tafsir of surah al Baqarah verses 190-193]'
Ibrahīm al-Taymi said, “Whenever I compare my words with my deeds, I always fear that my deeds belie my words.” Ibn Abi Mulaykah said, “I met thirty of the companions of the Prophet (s), all of whom feared that they might be guilty of hypocrisy, and not one of them said that his imān was like that of [angels] Jibra’īl and Mika’īl. It was narrated from al-Hasan that he said, “No one fears it (hypocrisy) but a believer and no one feels safe from it but a hypocrite.”
And that which one should beware of is persisting in hypocrisy and sin without repenting, because Allāh says,
And [they] do not persist in what (wrong) they have done, while they know.
As baffling as ISIS' appeal to young people is, it seems the phenomenon of young people being irresistibly drawn towards a society of nut cases with a bloodlust spouting scripture is not new. Check this from Ibn Kathir (d. 1373/774):
“Then off they went, slipping away alone to avoid detection so that no-one would be able to stop them leaving. They went from the midst of their fathers and mothers, and uncles and aunts, leaving behind kith and kin. This they believed in their ignorance, with little knowledge or understanding, to be pleasing to the Lord of Heaven and Earth, not realising that it was in fact of the gravest of enormity, most destructive of sins among monstrosities and wrongs, and that this had been made attractive to them by the devil and their own egos, hell-bent on wickedness.
“Some people were able to salvage some of their offspring, relatives, and brethren, and return them back and rebuke them. Then, some of these remained upright while others fled afterwards and joined the Kharijites,
and so became losers until the Day of Resurrection.” (Al-Bidaya wa 'l-Nihaya, v. 10, p. 581)
In the Name of God, Most Compassionate and Merciful
Praised be God, Who with death did break the necks of tyrants, shattering with it the backs of Persia’s kings, cutting short the apsirations of the Caesars, whose hearts were long averse to recalling death, until the true promise came to them and cast them into the pit. From the loftiest of palaces into the deepest of graves they passed, and from the light of the cradle into the sepulchre’s gloom. From dallying with servant-girls and boys into sustaining insects and worms they passed, and from revelling in food and drink into wallowing in the earth; from the friendliness of company into the forlorness of solitude, and from the soft couch into woeful perdition.
See if they found any strength and protection from death, or taken against it a barrier and refuge. See if you can perceive a single man of them, or hear from them the slighest sound. (Qur’an 19:98).
So all glory to Him Who is unique in power and authority, Who has taken to Himself all claim to permanence, abasing all forms of creation through the extinction which He has written for them, then appointing death as a redemption for the Godfearing and as the promise to them of a meeting. The tomb made He a prison for the damned, a cramped gaol for them until the Day of Decision and Judgment. For His is the power to bestow manifest blessings and to take vengeance through irresistible acts of requital. His is the thanksgiving in the heavens and the earth; His is the praise in the Former World and the Afterlife.
May many blessings and most abundant salutations be invoked upon Muhammad of the clear miracles and the evident signs, and upon his Family and Companions.
Imam Ghazali rahimullah translated by Shaykh Abdul Hakim Murad - The Rememberance of Death (final part of ihya)
The dreams of Molana Umar Palanpuri rahimullah (part 1)
Molana Muhammad Umar Palanpuri sab saw the Prophet Mohamed Sallahu alayhee wasalaam many times in his dreams in which he (Salallahu alayhee wasalaam) gave glad tidings for those who were engaged in the effort of Dawat and striving for the religion of Islam and he (Salallahu alayhee wasalaam) also assured that his attention and focus was towards these groups.
Hazrat molana himself saw many such dreams and besides this, many people saw dreams of Prophet Muhammad (Sallahu alayhee wasalaam) accompanying molana Umar Sab also.
But here we will only narrate those dreams which Molana himself saw and noted in his personal notebook.
From these dreams we can gauge the love that molana Umar had for the Prophet Mohamed (Sallahu alayhee wasalaam) and how much reverence he had for this great effort of dawat.
Dream one: seen on 10 February 1980 (Sunday).
Molana Umar writes: I saw this dream in Dhaka in Bangladesh. In the dream I saw that I was looking for Prophet Muhammad (Sallahu alayhee wasalaam) and there were many people present. I found Prophet Muhammad Sallahu alayhee wasalaam sitting between a group of people. I went there and I did Salaam to him and I shook his hands and I asked him about paradise. He replied , "inshall Allah you are going to enter into paradise and there will be great enjoyment there ".
Then I said to him that Hazrat sheikh (Molana Zakaria a.r) and Hazrat Jee (Molana Inamul Hasan a.r) also send their Salaams and he accepted their Salaams and then he said,
"Molana Zakaria is such a person that one's eyes get dazzled!" (in my heart I felt that what he meant by this statement is that Molana Zakaria is abundant Noor).After this , I awoke from the dream.
The Second dream: seen on 9 December 1977. In Musjid Noor (Tablighi Markaz of Madina Munawwara) I slept in Hazrat Jees room where I saw the following dream.
I saw a large group of people and I asked a youngster where the Prophet Muhammad Sallahu alayhee wasalaam was, he pointed to a room.
So I entered into the room and I saw that there were many pious people there. I saw that in one corner Ebraheem Abdul-Jabbar was sitting but I didn't focus upon the others.
The Prophet Muhammad Sallahu alayhee wasalaam was on a bed, I tried to shake his hands but he said "hang on!" Having said this the Prophet Muhammad (Sallahu alayhee waSallam) got off the bed and then he shook hands with me and then he sat back on the bed and he spread his legs, I kissed the blessed feet of Prophet Mohamed plentifully and he did not stop me.
Then I wanted to see his blessed countenance again but he was busy talking to others so he prevented me.
When he finished talking to them he said, "Molvi sab! At this time we are going on a mission.You come along with us also!"
I asked 'when?' To which he replied, "tomorrow."
I asked "where?"
And he said "the Haram (of Madinah)."
I asked "at what time?"
he said, "come whenever you want!"
After this I tried to seek permission for molana Zakaria and Hazrat Jee but the dream came to an end.
Dream 3: in 1970 I was sleeping in a small village whilst out in the Path of Allah when, in a dream , I saw a big group in which the Prophet Muhammad was present.
I went to him and met him and shook his hands. I wanted to ask him about Hazrat Sheikh Molana Zakarias programme but before I could ask him he (Sallahu alayhee wasalaam) said to me ;
"why is it being said that nothing is being done and that nothing is happening and that the workers are not doing anything?!!"
He continued, "Humility (tawaazoo) is one thing but it should not exceed the bounds and become ungratefulness! (Naa shukree)"
He repeated this 5 to 10 times and he kept on repeating this.
I did not have an opportunity to ask him about molana Zakaria and I woke up!
I cannot write in words the pain and anguish with which the Prophet Muhammad Sallahu alayhee wasalaam was complaining to me.
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Translated By O.Kazee from the Biography of Molana Umar Palanpuri Sahib
The dreams of Molana Umar Palanpuri (rahimullah )- Part 2
Dream 4:On the last day of the Panoli ijtimah I went to sleep after fajar for a short while. In a dream I saw Prophet Mohamed (Salallahu alayhee wasalaam), close to him was another person sitting on a chair.
I asked the person on the chair the identity of the other person and he replied that it was Muhammad (Sallahu alayhee wasalaam).
Then I spoke to Muhammad (Sallahu alayhee wasalaam) and I apologised to him for not recognising him fully in the first instance. To which he replied, " I am the Prophet of Allah".
I said, "due to your own hadith I am convinced that you are indeed the Prophet of Allah because (according to your hadith) Satan cannot assume your form".
I shook hands with him and I hugged him. He asked me if Hazrat sheikh (Molana Zakaria Sahib) had gone to Delhi I replied, "yes".
He then asked if Hazrat sheikhs journey was tomorrow. At first I replied in the affirmative but then I said that there were still many days left for his journey (as I realised that he was asking about his trip to Madinah and not his trip to Mumbai).
Then he asked me about the effort of dawat and how it was going on. To every reply of mine he appeared to be very happy and satisfied by my reply.
He was asking me questions about the effort of dawat in a manner that portrayed to me that he was in favour of this effort and he is overlooking this effort and that his focus is totally towards this effort of dawat. In other words he asked questions like a patron and a benefactor asks questions to the workforce.
Then he gave me many advises concerning the effort of dawat and tabligh and he encouraged me to continue the effort of dawat.
I said to him, " O' Prophet of Allah the Ummat is experiencing a lot of suffering and anguish!" to which he replied that the people of dawat are also undergoing hardships.
I asked him if he was happy with this effort of dawat to each replied "I am very happy!"
I asked,"do you have any special advice for the people making the effort of dawat?"
To which he replied, "the people of dawat are already undergoing hardships (mujahada) and are already making effort, I will only say two more things to them:
a) the people making the effort of dawat should have 'Ikhlaas' (sincerity) and be free of all ulterior motives and should only make this effort for the pleasure of Allah.
b) the people of dawat should have 'Istikhlaas', in other words who ever engages in this effort should not engage in other matters. He should expend all his energies and focus on this effort because the solution to all of mankind's problems is in this effort!"
I said "O Prophet of Allah you have said ( in this dream) what you said in your life in the Quran and hadith, if you had said anything else then we would have to do an interpretation, what you have said is very clear."
Molana Omar goes on to say that I was due to deliver a speech to the foreign workers on that day.
Therefore I went to sleep immediately after fajar and I told Molana Musa to (after fajar Salaat) collect all the foreign workers and as soon as they have gathered to wake me up. Therefore I only had 15 or so minutes of sleep after fajar in which I saw this dream.
Before I had gone to sleep I had gone to Hazrat Jee and I had asked him what I should talk about to the foreign workers?
He had replied with two words; sincerity and istikhlas.
So I had intended to talk about these two things and I went to sleep. During that sleep I saw this dream in which Prophet Mohamed (S.a.w) also mentioned these same two things in more detail.
I thereafter said to Prophet Muhammad (S.a.w) ; "I have already shaken hands with you and I have already hugged you but a sinner like me does not get opportunities like this often. Therefore I would like to hug you again and kiss your forehead."
He allowed me to do this and for a long time I hugged him and kissed him and I felt that he was pressing me hard to himself and I was doing the same.
When I finished he said,
"now I wish to kiss your forehead!"
I lowered my head out of embarrassment but he (Sallahu alayhee wasalaam) lifted my head with his blessed hands and he kissed my forehead and then he kissed my lips and then he blew on my lips and then he told me to open my mouth more, "so that I can put my spit on your tongue."
He then repeatedly recited something and kept on blowing in my mouth and his blessed spit touched my lips and the inside of my mouth and also my tongue.
After this he left me and I woke up.
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Translated By O.Kazee from the Biography of Molana Umar Ra[truncated by WhatsApp]
The scholars of the past used to say beware of this dunya's (worlds) magic for it is worst than the magic of Haruth and Maruth, the magic of haruth and maruth was misused by the people to separate man from wife, but the magic of this world separates a slave from his lord, his creator.
Don’t think about how Allah will help you, for to Allah belong the soldiers of the heavens and the earth. Rather, think about how you can help the religion of Allah for Allah’s help to come to you:
This cannot be undone and I am sure it will be greatly appreciated.
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, the way of the rightly- guided caliphs and the pious predecessors on the path of knowledge, has in fact tread the path of guidance. He has thus turned to Allah sound and guided. This is because the Qur’an and Sunnah in their essence are guides towards Allah, and they are the best purifiers of the spirit and the soul. There are many Qur’anic verses and Ahadith in this regard. Among the Qur’anic verses are the following:
