This is an evil quality which is spreading like wild fire in the Ummah, especially amongst the so-called “pious” people. In a bid to establish their superiority over others, many a pious one become victim to this spiritual disease. Entertaining false suspicions and evil thoughts with regard to others has also become the fashion of the day. The root of all quarrels and disputes is this malady. It is the major cause of hatred and animosity amongst people.

Each and every evil thought or suspicion will be questioned about on the Day of Judgment, On the other hand, there will be no reckoning for harboring good thoughts with regard to others even if those thoughts happened to be contrary to reality. It is sheer folly to throw away one’s good deeds and earn others’ sins merely on the basis of false suspicions.

Allah Ta’ala has condemned both these maladies in the Quran and has commanded His servants to abstain therefrom. The Ahadith describe gossiping to be worse than adultery and false suspicions have been described in  the Hadith as the worst form of lies and untruth.

It is due to the ever-growing habit of this sinful act that Hazrat Moulana Abrarul-Haq Sahib [Madda-Zilluhu] at the time of making Bay ‘at to (initiating) a Mureed (disciple), takes a firm pledge from him to abstain, interalia from the above mentioned sins, lustful gazes and reciting Qur’an without Tajweed.

Remedy:

Gheebah is a destructive spiritual malady in both the worlds. Hereunder are mentioned some harms of Gheebah which if reflected upon regularly will facilitate in abstaining from this evil:

1. Gheebah leads to mutual conflict and strife. The harms of disunity and enmity need no elaboration.
2. A darkness envelops and clouds the heart stifling all spiritual progress and spiritual illumination.
3. Allah Ta ‘ala becomes displeased with the backbiter and the person being backbited becomes his enemy and antagonist.
4. In the Hadith, Gheebah has been described as worse than zina (adultery) and fornication.
5. Allah Taala will not forgive the perpetrator of Gheebah until the backbited person does not forgive him because this sin is related to Huququl-l bad.
6. Gheebah has been equated to eating the flesh of a dead brother. Just as this action is abhorred and detested, so should the perpetration of Gheebah be.
7. The backbiter is a cowardly person. Why does he di3cuss the faults of others behind their backs only and not in front of them?

8. The Nur (effulgence) of the face of a backbiter dissipates and is replaced by a hue of darkness and disgrace.
9. One of the greatest harms of Gheebah is that on the Day of Qiyamah, the backbiter will have to part with his hard-earned rewards to those he had backbited and in return relieve them of their burden of sins. Such a person has been described as the “Bankrupt Man” of the Hereafter.
10. If a person engages in Gheebah in the presence of another, the listener should immediately leave his presence without any consideration for his feelings or sentiments. It is sheer folly to destroy one’s Deen in favour of another person’s feelings.
11. One practical remedy is to inform the backbited person of one’s gossiping and beg his forgiveness. Doing so a few times will soon correct this malady.
12. It is highly recommended that the services of a qualified and accomplished Saint (Shaikh-e-Kamil) be employed in overcoming and combating this malady.

It is permissible under certain circumstances to indulge in Gheebah. However the reason has to be sanctioned by the Shariah. It is always safer to refer to an Aalim and acquire his opinion before commencing with the act of Gheebah.

Constant desire and aspiration for name and fame is a destructive spiritual illness termed as Hubbe-Jaah or love for fame. A person is deprived of accepting the truth due to this illness.

Rasulullah Sallallahu-Alayhi-Wasallam says: “Two hungry wolves released into a flock of sheep do not cause as much damage as love of wealth and popularity does to a Mu’min’s Deen.”

It is Haram to desire for fame and popularity. However, if a person is granted popularity without desiring therefor, as is normally the case with the Awliya-Allah, then Allah will protect him because this was granted to him without his hankering or desiring for it.

The lover of fame always desires others to praise and speak highly of him and he eagerly lends an ear to such speech, thereby pampering his nafs. Animals are fattened eating grass and fodder, while man’s nafs is fattened by listening to his praise (and the end result of a fattened animal is known to one and all…)

The remedy to this disease is to ponder over death. If the entire world were to fall at the feet of a person in reverence and adulation, it will be of no avail in the solitude of the grave — for there will be none to salute and none to laud praises. Rather than striving for this temporary pleasure, the Everlasting pleasure of Allah’s acceptance and happiness should be aspired for.

Whenever praised, consider and appreciate Allah’s concealing our physical and spiritual shortcomings and defects. Amongst the physical defects are that our stomachs and digestive systems are clogged with filth and muck in such a way that if a little hole was to be made therein, the stench would drive people far away. As far as spiritual defects are concerned, the filthy thoughts and ideas that cross our minds would horrify anyone that would come to know of it. Allah has concealed all these defects.

Instead of being grateful unto Allah Ta‘ala for this favor, how unbecoming it would be if we yet consider ourselves deserving of greatness and hanker after praise from the creation? The crux of this path leading unto Allah is centered around debasing and effacing the ego (Fana-e-Nafs). How foolish and futile to crave for praises from such a weak creation who cannot in anyway harm or benefit one?

Love for praise is destructive because when man considers himself high and noble then he becomes complacent and smug and this is extremely dangerous for him. Shaitaan spent 4000 years in Ibadat yet his end was disgraceful.

The Sahaba Radiyallahu-Anhum, despite their lofty, positions feared that their deeds would be rejected.

To admire oneself before the Eternal Beauty and Grandeur of Allah Ta‘ala is similar to a lover standing before his extremely beautiful beloved with a mirror in his hand, admiring himself. Such a lover, who is only interested in himself and who only admires himself, hardly turning towards his beloved, deserves to be rejected and expelled from the presence of the beloved. Thus every commendable quality should be considered the gift of Allah Rabbul-Izzat and He alone should be praised and adored.

The love of this world is the root of all sins. This is the primary cause of negligence and carelessness towards the Life of the Hereafter. Constant and concentrated contemplation of death — the severer of all delights — will remove the love of material wealth from the heart. Regular visits to the graveyard and reflecting upon the fact that here lie young and old, rich and poor, men and women, paupers and lords who all have now become the sustenance of ants and worms and have turned to soil and dust, will create disdain for the world in the heart.

Total annihilation of the love of the world is not the goal; mere disinclination is the required object. Moulana Rumi Rahimahumullah gives a beautiful parable of the world and Hereafter by that of a boat sailing upon water. Without the presence of the water (the world), the boat (man) will not be able to reach his destination (the Hereafter). However the water should always remain below the deck and not in the boat, else it will sink. Thus the world should always remain out of the heart, not within; else the heart will “drown”. Thus possessing the world is not in itself harmful in anyway. The world when possessed by an obedient person is a blessing of Allah and when utilized by a transgressor becomes the means of disobedience to Allah Ta‘ala.

It is most astonishing that the Creator of the world terms this world as “the showpiece of deception” (Qur’anic Verse) and we, the creation have attached our hearts to this house of deception and corruption. To put trust on this world is like leaning and taking support upon a rotten rafter. It is indeed foolish to over-indulge in the pleasures of life when death is always upon the threshold. How beautiful is the dua of Rasulullah [Sallallahu-Alayhi-Wasallam]: “O Allah! When others are deriving pleasure from the perishable objects of this temporary world, You cool our eyes through Your Worship and Ibadat.”

The Remedy

Constant pondering on death, the solitude of the grave and separation from this world. Companionship with a Wall of Allah is a superb remedy, coupled with shunning the company of the Lovers and admirers of the world; as this disease is very contagious indeed.

Regular visits to the graveyard which induce remembrance of the Hereafter and constant engagement in Zikrullah

 
Reflection in the coming and going of day and night, the power of the Creator and preparation to face Him for the Reckoning of deeds performed.

Ibadah or any other virtuous deed when performed with an ulterior motive, to attain or acquire any worldly end such as name, fame or popularity is known as Riya (ostentation) which is forbidden in the Shariah.

N.B. if it is done with the intention of pleasing one‘s Ustad, Shaikh or a Pious Saintly Personality then this would not be recognized as a form of Riya that is forbidden in Islam.

Proof of this:

Once Rasulullah Sallallahu-Alayhi-Wasallam informed a certain Sahabi Radiyallahu-Anhum that he had heard him reciting Qur’an. The Sahabi replied that had he been aware of Rasulullah Sallallahu-Alayhi-Wasallam listening to him, he would have endeavored to recite in a more melodious voice. Rasulullah Sallallahu-Alayhi-Wasallam did not reprimand him on this intention thus proving the validity of the above Mas‘ala.

A tradition of Muslim Shareef states that a person once questioned regarding that person who performs good deeds (with the intention of pleasing Allah) and people praise of him and speak highly of him? (Is this also regarded as show?)

Rasulullah Sallallahu-Alayhi-Wasallam replied; “This is the immediate glad-tidings for the believer (in this world already).”

This Hadith should serve as an eye-opener to those who discard performance of good deeds for fear of others admiring and viewing their good deeds. This is incorrect. The experts in this field say that just as the performing of good deeds for show is regarded as hypocrisy, so is the discarding of good deeds for fear of showing-off also a subtle form of Riya and show. The safest course is to punctually perform one’s deeds on time, irrespective of who is present or who is not.

Riya is not an involuntary state or condition which automatically attaches itself to a person; rather it is a conscious intention of acquiring worldly ends. Mere thoughts or “whispers” (wasawis) of Riya are not to be regarded as Riya. There is absolutely no harm in such thoughts flirting across the mind. Shaitaan uses this opportunity to frustrate and vex the Believer with such thoughts, ultimately hoping to denude and rob him of all his pious actions and deeds under the pretext of Riya.

Hazrat Thanwi Rahimahumullah explained this reality by way of a parable: A fly when seated on the surface of a mirror appears to be within the mirror; whereas it is only seated on the surface and not within. Shaitaan is thus seated on the outside of the heart of a Believer and he inspires the waswasah (whisper) of Riya onto the surface of the heart of the Believer in order to trick him into believing that such show lurks within the heart too, thereby throwing him into a state of confusion and anxiety. Thus complete indifference and nonchalance should be expressed towards such feelings. This is the ideal remedy.

It is reported in Tirmidhi Shareef that once Hazrat Abu Huraira Radiyallahu-Anhum was performing Salaat at home when a person came in, sat down and began to observe him. This created a pleasurable sensation in his heart. He thus complained to Rasulullah Sallallahu-Alayhi-Wasallam about this state of affairs; to which he received the following reply: “O Abu Huraira! Allah have mercy on you, you shall be rewarded twice; one reward for stealthy worship and one reward for worship in public.”

One of the most reprehensible forms of Riya is to publicize one’s Ibadah and good deeds before friends and family. Sometimes this Riya assumes a very subtle form, by making certain remarks such as: “I derived tremendous pleasure in my Tahajjud Prayers last night!” or “Last night my eyes opened very early” etc.

Hazrat Thanwi Rahimahumullah writes: “One Haji Sahib destroyed the reward of two Haj in one rash statement. It so happened that he was once entertaining a guest who asked for something to drink. Immediately the servant was command, “Bring it in the jug I had bought on my second Hajj trip”; thus destroying the reward of both the Haj in one careless statement”

Remedy:

The remedy for Riya is to attain Ikhlaas (Sincerity) and the reality of Ikhlaas as explained in the Ahadith is that a person imagines Allah Rabbul-Izzat to be in front of him at all times. When the Grandeur and the Awe of Allah Rabbul-Izzat’s majestic presence is in the heart, the greatness of the creation dwindles away from the heart.

This constant awareness and consciousness of Allah’s presence is acquired by constant practice and striving. This contemplation should be practiced for a while in solitude whereby the level of consciousness will eventually develop into a stage wherein Allah’s presence will be felt ever moment of life. In reality purity from show and development of sincerity is only acquired after spending some time in the companionship and nurturing of an accomplished Saint (Shaikhe-Kamil). It is for this reason that Hazrat Thanwi Rahimahumullah states that it is Fardh to establish an Islahi-Talluq (Spiritual Rectification Course) with a genuine Waliullah.

Hazrat Thanwi Rahimahumullah writes that when performing good deeds it should be expressed verbally too that: “O Allah! I am performing this deed for Your pleasure.” In a few days, Insha -Allah the Saalik will be rid of this destructive malady if he practices meticulously on what is prescribed here.

Allah Ta‘ala states: “Most abhorable is the abode of the haughty ones.” (16:29)

Hadith 1

Rasulullah Sallallahu-Alayhi-Wasallam says: “Allah Ta‘ala says that Pride is My mantle, whosoever wishes to snatch it from Me, I will deal with him.”

Hadith 2

Rasulullah Sallallahu-Alayhi-Wasallam said: “The person that has pride to the extent of a mustard-seed in his heart, will not enter Jannah (Paradise).”

Pride has been defined in the Hadith as considering others to be low and contemptible, to treat them in a belittling manner and to reject the truth. The proud one is bereft of humility and never attains salvation from anger and jealousy. It is almost impossible for him to discard ostentatious behavior towards people and he can never be kind, polite and courteous towards people; he wallows in his self-conceived notion of self-esteem and haughtiness.

It is reported in the Hadith that when a person adopts humility for the pleasure of Allah Ta‘ala, while considering himself to be despicable and inferior, he is actually elevated and honorable in the sight of Allah Ta ‘ala. On the other hand, when he considers himself to be superior and laudable, he is contemptible and lowly in Allah’s sight, and the , creation also hold him so in this regard.

Remedy:

1. Always ponder over the sins committed and ponder over Allah Rabbul-Izzat seizure of the sinful ones,
2. When this frame of mind is developed, no scope remains to think of the faults of others, let alone thinking of others in a degrading manner.
3. How can he who suffers from leprosy laugh and jeer at a person suffering from a common cold?
4. Always fear the end of life, the last minutes of one’s existence, and its outcome. This is better understood by the example of a girl, beautifully attired and dressed on her wedding day. Her friends were lauding praises upon her, while she was crying away. The reason she forwarded for this strange behavior: “It is useless getting pleased with the praises of my friends alone. Until my husband does not approve of me, I cannot truly be satisfied and happy. My happiness depends on his pleasure alone.” The moral to learn from this incident: Until the Creator Himself does not express His approval and pleasure, the praises of the creation are of no avail, He who has no knowledge of what his end would be upon (whether Iman or disbelief), he has no right to be proud and haughty. Hazrat Abdul Qadir Jilani Rahimahumullah states:

“When I take Islam with me safely into the Qabr (grave), then only do I have the right to celebrate and be happy.”

It is for this reason that Awliya-Allah never boast or brag about their achievements because none has any guarantee upon how his condition would be when departing from this world. For this reason, the Awliya-Allah constantly request for duas from even ordinary folks for a favorable end. It is the foolishness of imbeciles who form a favorable opinion about themselves even before their Creator has decided about them.

The Difference Between Vanity and Pride

Pride entails considering someone else, as inferior and oneself as superior, while Ujub (Vanity) entails considering oneself laudable and praiseworthy without considering the next person inferior. Both are prohibited in Islam.

When a servant considers himself to be unworthy and inferior, he is elevated in Allah’s sight; and when he considers himself to be superior, then he appears disgraceful and despicable in Allah’s sight

Even though sin and transgression is hated in Islam, but in the same breath it is impermissible to despise the sinner and the perpetrator of evil. Similarly a kafir’s disbelief should be abhorred, not his person; for it is quite likely and possible that his end be destined on Iman.

Hazrat Hakim-ul-Ummah Rahimahumullah used to remark:

“Presently, I consider myself inferior to every Muslim and Believer and in matters of the future, inferior even to the disbelievers and animals for I do not know what my end would be upon, belief or disbelief?”

Hazrat Mujadid Alif Thani Rahimahumullah states: “A Mu’min (Believer) will not attain perfection until he does not consider himself inferior to animals and disbelievers even.”

When it is the sole right of Allah alone to forgive the most heinous of crimes and seize upon the minutest fault; who then has the authority to form a high opinion of himself and view others with an eye of contempt. Shaikh Saadi Shirazi [Rahimahumullah] states: “The beloved ones of Allah attain positions superior to the angels even because of considering themselves inferior to the dog.”

Imam Ghazzali [Rahimahumullah] states: “Allah Rabbul-Izzat has concealed the potentiality of Wilayat  (sainthood) within the hearts of His servants; therefore never consider any person to be inferior, no matter how sinful he maybe, for it is quite possible that such a person may someday
repent sincerely and attain high positions, as history has proven time and again that many a drunkard and sinful persons have suddenly repented and become the leading Awliya of their eras; the example of which is that of a handsome young prince whose countenance is marred by
grime and dirt, but when washed away and removed, his face shines forth like the full moon in radiance.”

It does not behove man to become proud because even great and mighty monarchs become the prey of worms once placed into their graves. Just as the student who boasts even before his examination results are announced is considered foolish and presumptuous, so too the person
who is proud and boastful even before his Book of Deeds are judged is indeed a fool. This point can be better understood in the light of the following incident:

Incident

A person’s horse was disobedient; he desired to sell it. A marketer was hired to advertise and sell this horse. So moving and inspiring was his praise for the animal that the owner was affected by this false and exaggerated description of the animal and desired to retain it instead of selling it. The advertiser tried in vain to convince him that the horse was still the same disobedient beast that he had shortly wished to dispose of, but the owner, overcome by this false propaganda of the advertiser would not listen to a single thing and took back his animal. Such is the parable of he who is well-aware of his own faults and shortcomings, yet becomes inflated with pride and self glory upon the slightest praise that he receives, considering himself to be totally deserving of it.

On the contrary, the Awliya-Allah become even more humble and bashful when praised by anyone, becoming even more grateful to Allah Ta‘ala for concealing their faults and shortcomings. Hazrat Haji Imdadullah Rahimahumullah used to say: “It is the favor of Allah
upon me that He has concealed my faults and sins, else these admirers would flee from my presence and none would call upon me anymore.”

Thus the good opinions of people is a great boon and favor of Allah Rabbul-Izzat upon a person; whereas considering oneself as unworthy of any praise or commendation is accepting reality and surrendering to the hard facts of life.

Jealousy can be defined as a state of anger, grief and misery upon witnessing the successes of another person, accompanied by hope and desire for the person’s failure. This is haram and condemned strongly in Islam. Jealousy implies displeasure at the decree and distribution of Allah Rabbul-Izzat and questioning His wisdom and authority of granting whom He desires and how He desires. If this feeling is experienced without desiring the failure of the other person but hoping that the blessing remains with the envied one and granted to the envier also, then such a feeling is termed as “Ghibtah” which is permissible.

The religious harm of jealousy is the destruction of righteous deeds; its worldly harm is the perpetual state of grief, sorrow and heartache experienced by the jealous one.

“Jealousy devours good deeds just as fire devours dry wood.” (Hadith)

A Wonderful Remedy

Hazrat Moulana Thanwi Rahimahumullah prescribed the following remedy (to be acted upon for 3 weeks at least) to a person who complained of suffering this destructive spiritual malady:

1. Dua to be made on behalf of the object of jealousy at least once daily

2. Praising him verbally amongst one’s associates
3. To occasionally invite him home for a meal
4. Occasionally to bless him with a gift

5. Meeting him before departing on a journey and bringing him a gift upon the return.

After three weeks of applying this remedy, he wrote back stating that half of his illness had disappeared. He was asked to continue for another three weeks. This time his reply was that all feelings of hared and malice had changed to love and compassion. Undoubtedly, he remedy is bitter, but the peace of mind and happiness that is acquired through meticulous application of this bitter remedy is unsurpassable and incomparable to the continuous heartache and destruction that was experienced hitherto.

The maidservant of Hazrat Hussain bin Ali Rahimahumullah accidentally dropped boiling hot water on her master, an act that infuriated him and caused his than face to turn scarlet in anger. She immediately recited the verse:

“And those who restrain anger” upon which he immediately calmed down.

She continued reciting: “And those that forgive people”

whereupon he forgave her and when she recited: “and Allah loves those that do good.” (3:134) he set her free.

In the state of anger the intelligence is clouded and the consequences of actions are forgotten due to which such deeds and actions are committed by the limbs and tongue which result in destruction of life, respect and families, which brings in its wake irreplaceable damage and countless miseries and anxieties in the form of guilt, legal battles, sleepless nights and torment of mind; which naturally hampers all worldly and spiritual progress. Anger is the antithesis of human behavior. The way of pious servants of Allah is not only to forgive the oppressor but to pray for him too.

Two men were arguing when Moulana Rumi Rahimahumullah passed by. He intervened and requested them to hurl their abuse at him because he would not retaliate thereto. This caused both of them to repent and they thanked him greatly.

Remedy

1. Remove the object or person of anger immediately. If this is not possible move away yourself.

2. Weigh his shortcoming against your own shortcomings before Allah and consider then that if Allah Ta ‘ala had to truly exercise His wrath upon you, what would you do? Just as you desire forgiveness, so too does he desire to be forgiven for his error. Forgive him.
3. Recite Ta‘awwuz continuously.
4. Drink cold water.
5. Perform wudhu.
6. Change posture. If standing, sit down; if sitting lie down.

Once the anger has subsided and punitive measures are required, for example the rectification of one’s erring children, then consider the offence well and mete out the appropriate remedial treatment accordingly.

Once Hazrat Moulana Zakariyya Sahib Rahimahumullah was chiding and reprimanding an assistant who continued to plead for pardon on his error. The Shaikh enquired as to how often did he expect him to forgive him. Hazrat Moulana Ilyas Rahimahumullah who was present there at that time, was overhearing the conversation, exclaimed softly: “Just as much as you would love to be forgiven on the Day of Judgment, forgive that much!” These few words calmed him down completely. Friends! these words, if remembered in anger, will serve well to extinguish the flames of anger and wrath.

Hazrat Abu Bakr Radiyallahu-Anhum in a fit of anger, swore not to assist his needy nephew Hazrat Mistah, whereupon the following verses of the Qur’an were I revealed: “Do you not love Allah to forgive you.” (24:22) When these verses were revealed Hazrat Abu Bakr Radiyallahu-Anhum exclaimed: “Most certainly! Most certainly!” Saying so, he immediately resumed his financial assistance for his nephew Hazrat Mistah and according to some narrations even doubled his assistance.

It is narrated in the Ahadith:

Hadith I

“He is not a powerful man who overpower others in combat; a powerful man is he who overpowers his emotions at the time of anger.”

Hadith 2

“The best gulp that is drunk by a Muslim is the gulp of anger.”

Hadith 3

“A Muslim who is in the position of venting his anger and yet subdues his anger, Allah (Rabbul-Izzat) will fill his heart with faith and security.”

Hadith 1

Rasulullah Sallallahu-Alayhi-Wasallam said: “The world and all its contents are cursed except the remembrance of Allah Ta’ala and that which is the like thereof, the Aalim and the Student of Deeni-knowledge.” (Tirmizi, Ibn-Majah)

Those material objects that assist in maintaining the Zikr of Allah Ta ‘ala such as food, drink, clothing and other such necessities of life are contained within the purview of the term “and the like thereof’ and “remembrance of Allah Ta‘ala” entails all forms of Ibadah and Obedience (Ta’aat), wherein the acquisition of knowledge is also included; in fact it is the foundation and basis of all other acts of Ibadah; without it no possibility exists of correct Ibadat being rendered by the servant of Allah. It was to emphasize this important fact that Rasulullah Sallallahu-Alayhi-Wasallam mentioned “the Aalim and the student of Deen” separately although they had already come within the general purview of “Zikrullah”.

Hadith 2

In one Tradition, it is mentioned that the acquisition of knowledge for the pleasure of Allah Ta‘ala is on par with the Fear of Allah Ta‘ala; traveling for the acquisition of knowledge is Ibadah; memorizing it is equal to Tasbeeh; discussing academic topics of Ilm equals Jihad (Striving in the path of Allah); reading it is equal to Sadaqah (Charity); imparting it to the family is a means of acquiring Allah’s closeness; because knowledge differentiates between lawful and unlawful, it is a signpost of the road leading to Jannah (Paradise), it is a companion in solitude. it is a companion in a lone journey, it is a guide in happiness and grief, and a weapon against enemies, Allah Rabbul-Izzat elevates the fraternity of the Ulama due to this knowledge. They become such leaders who set the trend for their followers; such people whose models are emulated; whose opinions are resorted to; they are such people who the angel wish to befriend and these angels rub their wings upon them (out of love and honor), every dry and wet object begs pardon on their behalf, until even the fish in the sea, the wild animals of the jungle and the venomous animals pray for their forgiveness. All this because knowledge is the light of the heart, the sight of the eyes, through it the servant of Allah becomes an exalted member of the community and Ummah and acquires the lofty stations of the world and Hereafter. Studying this knowledge is equal to fasting, learning it is on par with Tahajjud Salah; through it ties are joined and Halal is distinguished from Haram; it is the imam of Amal. Amal is subservient to it; the fortunate are inspired with it and the wretched are deprived of it. (Fazaile-Zikr)

Hadith 3

Rasulullah (Sallallahu-Alayhi-Wasallam) said: “The virtue of an Aalim upon an Aabid (a worshipper who is a non- Aalim) is similar to my virtue upon the lowest amongst you. Allah Rabbul-Izzat, His angels, the inhabitants of the earth and the skies, even the ants in their ant-holes and the fish in the seas, send blessings upon those that impart the knowledge of Deen to others.” (Tirmizi)

Hadith 4

One learned man (Faqeeh) is severer upon shaitaan than a thousand Aabid (worshippers). (Tirmizi)

Hadith 5

Three persons are such whom none other than a hypocrite would ridicule and consider inferior; an elderly Muslim, an Aalim, a Just Ruler. (Jamul Fawaid)

Hadith 6

He who teaches another person will attain the reward of the person who practices without having the practicing one’s rewards reduced in anyway.

Hadith 7

It is compulsory upon every Muslim to acquire the knowledge of Deen. (Jamul, Fawaid)

Hadith 8

When passing the gardens of Jannah, eat well. The Sahaba Radiyallahu-Anhum enquired: “O Rasulullah what are the Gardens of Jannah?” He replied: “The gatherings of knowledge.” (Jamul, Fawaid)

Hadith 9

It is not permissible for an Aalim to remain silent Upon his knowledge, neither is it permissible for an ignorant person to remain silent upon his ignorance (by not going to the Ulama and acquiring the knowledge of Deen). Allah Rabbul-Izzat says: “Ask the people of knowledge if you do not know.” (Jamul Fawaid)

Hadith 10

A person who acquires the knowledge of Deen for other than the Pleasure of Allah should prepare his abode in Hell-fire (Targheeb)

1. From A Love Struck Heart

Letter 1:

In 1901, I happened to undertake a journey to Shimla (India). Coincidentally while journeying that evening, I passed by a woman riding a horse, traveling in the opposite direction. My heart was captivated by her exceptional beauty. Never have I observed such splendid beauty in all my life. Six months have since elapsed and yet memories of her charming looks haunt my mind. I feel greatly remorseful and guilty regarding this feeling. I request Hazrat (Moulana Thanwi) to pray that Allah grants me respite from this calamity and transform my love into a burning love for Rasulullah (Sallallahu-Alayhi-Wasallam)

Reply

Appoint a special time for privacy daily. Recite the Kaijmah Tayyibah in such a manner that with “La ilaha” imagine the love of every created being expelled from the heart and with “Illallah” love of Allah being entrenched within the heart.

Thereafter contemplate upon the conditions after death, reckoning, etc.

Ponder upon her condition after her death; the corpse will rot and disintegrate; worms and insects will be feasting upon the decaying body.

In your spare time recite Istighfaar in abundance.

After two weeks inform me of your progress

Letter 2:

Practicing upon Hazrat’s advice has created an inexplicable disinclination and detestation in my heart for this woman. I do not think of her anymore.

Reply 2:

Alhamdolillah, Allah be praised a million times.

2. From One of Inconsistent Taubah

Letter 3:

My nafs has overpowered me and I continue to commit major sins. I greatly regret my actions and after a sincere repentance, I resolve firmly not to go near those sins; but
my resolutions are weak and soon I return to my former condition. Please assist me in remedying my situation.

Reply:

Stipulate a stiff penalty upon the nafs for every misdeed committed, Insha-Allah this will prove tremendously beneficial.

In my opinion, resorting to a former act after Taubah, requires a penalty ranging from 40 to 50 Rakaats of Nafil Salaat. After applying this remedy, inform me of your progress.

From One Madly in Love

Letter 1:

I am malady in love with a certain woman. I desire to rid my heart of this unlawful feeling but I find myself helpless in this regard. Both my Deen and Dunya are suffering its consequences, Hazrat! Please assist.

Reply 1:

Leave the company of the beloved one immediately. This separation should be both physical and intellectual.

Physical separation entails that you do not converse with her, nor do you allow her to converse with you. Do not look at her, do not allow anyone to discuss her in your presence, nor should you ever discuss her before anyone.

Mental separation entails that you do not deliberately entertain or introduce any thoughts about her in the mind. Involuntarily if her thought or image flashes in your mind. engage yourself in some divertive activity at once.

Make dua abundantly to Allah for assistance.

Constantly engage in Zikr of Allah no matter how routine or mechanical it appears.

Thereafter inform me of your progress.

Letter 2:

Allah be praised I already am beginning to feel a decrease in my sentiments for her.

Reply 2:

Insha Allah, you will make further progress. Continue with the prescription.

Letter 3:

Love for her has almost diminished completely from my heart. Whenever her thought comes to mind, a slight pang is experienced in the heart. Hazrat is requested to make dua that Allah Ta‘ala removes all traces from my heart.

Reply 3:

The remedy is the same as above. Adopt total separation under all circumstances; all emotions will disappear. If any inclination still remains thereafter, do not be concerned about it, for this is harmless.

4. From One Afflicted By Lustful Gazes

Letter:

When gazing at handsome lads, a fire of desire is kindled within my heart. However, I immediately turn away my gaze.

Reply:

Together with the physical gaze the “mental” gaze should also be turned away. The simplest method of achieving this is by directing the thoughts in another direction. It is a unanimously accepted principle of psychology that the mind cannot concentrate on two varying subjects simultaneously. Thus no effort should be expended in attempting to remove these thoughts (as this is extremely difficult); nor should the causes be pondered upon as this would only compound the problem.

The best remedy is to redirect the thoughts and the problem will automatically be solved. This is the only effective solution. (At times such terrible thoughts afflict the mind that a person begins to doubt the validity of his Iman; there is no cause for concern so long as these thoughts “appear” and are not voluntarily “introduced”.

A certain group amongst the Sahaba Radiyallahu-Anhum complained to Rasulullah [Sallallahu-Alayhi-Wasallam] about the evil nature of the thoughts crossing their minds; they preferred to be burnt to cinders than mentioning these thoughts to anyone? Rasulullah (Sallallahu-Alayhi-Wasallam) exclaimed: “Praise be to Allah who has confined the scheming and plotting of shaitaan to mere thoughts and has not allowed it to proceed beyond that.”

The authorities have deduced from this Hadith that those experiencing such thoughts should not despair or be depressed; in fact they aught to be happy and cheerful because it is the engineering of shaitaan that has brought about these thoughts. The Mu’min’s happiness greatly disturbs and angers the shaitaan. When he observes the Mu’min’s indifference to his whisperings, he becomes frustrated and terminates his activities at once.

It is also recommended that “A’uzu” be recited on such occasions. In short, Zikr is an invaluable remedy to this problem because turning the attention to Allah means turning the heart away from anything besides Him, thus the “whispers” will terminate immediately, as the mind cannot concentrate and focus on two subjects in one and the same moment.

May Allah save us all from the deadly spiritual malady of lustful gazing and illicit love affairs. Aameen

31. Sinister Looks

An elderly man was studying a handsome youth with an evil intention. Due to his inherent piety, the youth immediately sensed and perceived the darkness that was emanating from that look and finding an opportunate moment, he upbraided the elderly person regarding his foul deed. The person admitted his folly and resorted tc repentance at once.

32. Bitter Life

No person can aspire to become the friend of Allah with this abhorable habit in his life. Never will he enjoy the sweetness and delight of Iman and Ibadah.

Hazrat Thanwi Rahimahumullah comments: “The denial of the sweetness of Ibadah and Zikr is no small punishment for the one that recklessly casts his gazes around.”

33. Heart to Heart…

The similitude of one that gazes around is that of a person who sells his heart away to a created being. The heart is not stolen away from the breast; it is snatched through the doorway of the eyes.

Alluding to this reality, Shaikh Saadi Rahimahumullah writes: “if you desire to protect your heart from being stolen then close your eyes to the “beauties” of the world.”

The heart should be only gifted to Him who is the Creator and Maker of the heart. It is for this reason that the saintly ones are referred to as Ahle-Dil i.e. “People of the heart” because they have done justice to the heart by granting it to the Real Owner of the heart (Almighty Allah).

When the heart is stolen away by an ordinary created mortal, its suffering and torment knows no bounds (like a fish out of water). When it is placed in the custody of Allah, then He in return fills it with such peace, tranquility happiness and delight that great and mighty monarchs have not even dreamt about in their lives.

The entire creation is unaware of the pleasures that are conferred upon the hearts of the lovers of Allah. He that is the Creator of the sweetness in sugar and honey, alone knows what sweetness, bliss and comfort He can confer upon the hearts of His loving servants.

In the Qur’an: “Verily in the remembrance of Allah do hearts find peace and tranquility” (13:28)

The person that has spent an entire lifetime, bereft of this indescribable joy should attempt to experience the sweetness of Zikr by associating with some saintly personality for some time.

The “air-conditioner” of peace and tranquility is ever operating in their company. The heart will testify to this fact provided that the heart be kept completely neutral and unprejudiced. If Majnoon (a lover) could recognize Layla’s (his beloved) grave from its fragrance, it would be much easier to recognize the fragrance that emanates and exudes from the Friends of Allah — the Awliya.

The value of the itr (perfume) bottle is in proportion to the value of the itr it contains; thus the physical body and existence of the Awliya Allah is highly precious, due to the invaluable itr of the love of Allah that they contain within themselves.

34.  From Frying Pan to Fire

A little child that is snatched away from the protective lap of the mother by a total stranger knows no end to his fretting and agitation. Similarly, a heart that has been snatched away from its Creator and given over to a stranger (through lustful gazes and illicit love relationships) knows no peace and tranquility until it is returned to its Creator.

Sleep and food become haram upon this unfortunate wretch, and frustration develops to a stage where suicide seems the only escape from the torments of life, but alas, The stages ahead (of the Hereafter) are much severer and dreadful and to his utter dismay, the person finds himself jumping from the frying pan right into the fire.

35.  Step-by-Step Towards Hell

Lustful gazes lead to inclination, inclination towards affection, affection to love, and love overpowers the intellect and thinking power of the lover. His actions are now based on mere impulse and emotion. His entire purpose of life is gratification of his passions and burning desires. He ignores the consequences and after-effects of his rash actions and ultimately lands himself in the midst of a hornet’s nest; facing disgrace, emotional upheaval, physical harassment in the form of imprisonment, assault and even loss of life, at times.

In this way his life is utterly ruined and destroyed. Hazrat Thanwi Rahimahumullah, via authentic sources, has narrated some heart-rending soul-searing incidents of the woeful plight of illicit love-affairs in his works.

36. Perpetual Bliss

The fleeting dream of life should be envisaged as a place of trial and tribulation. The requirements for success in this trial are a Life of Taqwa and piety.

Taqwa is achieved only by consistent striving and effort (Mujahada), the rewards of which is a life of perpetual bliss and pleasure.

At times of temptation, the dreadful picture of Jahannum should immediately flash to mind; at the same time the boundless pleasures of Jannah should be visualized in the mind’s eye which will be the reward of abstaining from Sin

Death will soon relieve the believer of his striving and soon thereafter he will be granted entry into Jannah where his Hur (beautiful celestial damsel), with big, lustrous eyes and fair complexion will eagerly await to welcome him with outstretched arms. There follows then a life of untold happiness and joy.

No pleasure sacrificed, no desire shattered goes unrewarded in the Hereafter. Through sacrifices and striving, Allah Ta’a1a takes half the life of His believing one, but grants him in return countless lives of joy and pleasure.

In this life the servant should gladly sacrifice his aspirations and lead a life in conformity to the Shariah and taste the pleasure of submission. His value in the Divine Court will increase manifold. 5 bricks of exact appearance and composition are utilized in different buildings. One is used in a brothel, a toilet, a local Mosque, in Musjide-Nabawi and one in the Kabah. In composition and cost they are exactly the same but due to their usage in various buildings, their value, worth and status varies greatly.

Thus if this youth and life is applied to material, the end result is dust and soil; both will perish in a short while. On the other hand, if applied to the obedience and pleasure of Allah, it will result in Divine Pleasure, a shade beneath the Arsh and bounties that are inconceivable to the human mind.

To summarize; lustful gazes and infatuation with perishable beings is a terrible chastisement and affliction upon the soul that destroys the life of both the worlds.

Neglect of this malady only serves to aggravate this chronic spiritual illness. The remedy is to engage the services of an accomplished spiritual specialist — a Waliullah (saint) and act meticulously upon his advices and directives.

Never should the thought that the “patient” will be regarded contemptuously or despicably by the “specialist” prevent the patient from remedying himself. In reality, these personalities are greatly sympathetic and compassionate towards their “patients” and consider any service they could render as a means of their own salvation and acceptance in the Divine Court. Under no circumstances will they ever divulge the private matters of any individual. These are regarded as strictly confidential information.

37. Greatest Jihad

The person who by repeated protection of the gazes has sacrificed and bled the aspirations of his heart is granted a heart brimming with compassion due to which his speech becomes moving and touches the hearts of his audience, creating a restless urge for reform within their hearts.

Striving against the nafs and maintaining iron-fisted control over its rebelliousness is indeed a great struggle and an allegorical Jihad of the highest form.

The return of these strivings is the creation of such a fragrance within the heart of a Mu’min that not only overwhelms him, but even those that associate with him. Hazrat Shah Waliullah Rahimahumullah writes regarding himself: “I have within my breast a heart, brimming over with the gems of Allah’s love, who could be more fortunate and honored beneath the kingdom of the heavens than myself, for owning such a priceless treasure?”

38. The Taste of Jannah on Earth

The person that desires to taste the pleasures of Jannah on earth should spend some time in the auspicious companionship of the Ahlullah (the people of Allah); he will attain such peace and pleasure, that kings would have fought him to snatch this away, had they only but perceived this condition.

Living in their company feels like the heavens have descended upon earth.

39. Steps to Success

Following this prescribed remedy diligently will cure the malady of lustful gazes:

1. Acquiring Taqwa,

2. Spending at least 40 days in the company of a “spiritual specialist”,

3. Informing the Shaikh about one’s faults and practicing precisely upon his prescriptions,

4. Patiently bearing the difficulties of resisting the carnal desires of the nafs. Soon these difficulties are transformed into ease.

40. Effective Remedy

An anecdote regarding the remedial measures prescribed by my spiritual guide and mentor Hazrat Moulana Abrarul-Haq Sahib Madda-Zilluhu for a certain Mureed who was afflicted by this malady of lustful gazing:

Hazrat stipulated a penalty of 5 rupees upon him for every lustful glance be caste. This remedy proved highly effective and within ten days he was completely cured.

41. Handsome Lads

Some words of wisdom regarding handsome lads:

Hazrat Abu Huraira Radiyallahu-Anhum reports that Rasulullah Sallallahu-Alayhi-Wasallam said: “Do not stare at beardless youth.”

Hazrat Anas Radiyallahu-Anhum reports that Rasulullah (Sallallahu-Alayhi-Wasallam) said: “Beware of beardless youth for they are a greater source of mischief than young maidens.”

Hazrat Umar Radiyallahu-Anhum used to say: “I do not fear the danger of a wild animal let loose upon an Aalim, as much as I fear the danger of a beardless handsome lad upon him.”

Hazrat Sufyan Thauri Rahimahumullah says: “If every woman has one shaitaan accompanying her, then a handsome lad has two.”

Imam Ghazzali Rahimahumullah writes: “Turning a hungry lion upon an Aabid (worshipper) is not as detrimental to him as a handsome lad left before him.”

by Moulana Hakeem Akhtar Damat Barkatuhum