Dear Non-Muslim,
Islamic organisations constantly receive enquiries from non-Muslims stating
that they [the latter] are considering whether to convert* to Islam, or
confirming that they have already decided to convert, and asking what their
next step should be. This paper is intended as a guide to such prospective
Muslims; it is not intended as a propagative exhortation to pressurise
non-Muslims to convert to Islam against their will.
Millions, of non-Muslims the world over have already converted to Islam, out
of their own free will, without duress of any kind, over the 1,424 years of
Islam's history. So, if you do convert, you will be joining a multitude of
fortunate people!
Most non-Muslims convert to Islam after being profoundly convinced of the
truth by the Holy Quran. So please read the English meaning of the Holy
Quran, or the translation of whichever language you use: Spanish, Swaheli,
German, Mandarin Chinese etc.
If you are thinking of converting to Islam but are feeling apprehensive,
it's a good idea to get advice from those Muslims who
were themselves formerly non-Muslims. Once you have decided to convert to
Islam, all you need to do is to go to a Mosque or Islamic Centre and you
will be welcomed with open arms. When you convert, you first need to take a
bath and then declare the following [it is in Arabic]:
" LA ILAH ILLALLAH MOHAMMED-UR-RASOOL ULLAH
There is no god except Allah and Mohammed [PBUM] is the Messenger of Allah
And you will have become a Muslim! After that, all you do is to follow the
rules of Islam with all your heart, that's it - it's so
simple! There is no compulsion or obligation for non-Muslims to convert to
Islam: the Holy Quran makes this absolutely clear. But believers are urged
to preach Islam to non-Muslims with 'a beautiful preaching'. If, as a
non-Muslim, you become convinced that upon converting you will, Insha'Allah
[by the Will of God] be saved from the Eternal Fire of Hell, then no other
decision you make in your life can be as important!
Here are some points a Muslim in the Mosque or Islamic Centre would make to
a non-Muslim to help him/her in his/her decision to become a Muslim:
Whoever you are, you are my ultimately my brother or sister because all
mankind is descended from Adam and Eve [May Allah Bless them]. So your
race, nationality, status etc. are of no particular concern to me or any
other Muslim.
Because you are my brother/sister, I care for you. So I don't want Hell
to be your destination after death. I want God to be kind to you. I want
you to go to Paradise. Do become a Muslim. Islam will give you Paradise.
We live in a temporary world. It is temporary because there is no
guarantee of life. Death can come at any time.
Be a Muslim at the time of your death. When you convert, you will be
forgiven all the sins you accumulated while you were a non-Muslim. Then when
death does come, you will be in a much stronger position to be forgiven the
sins you accumulated after becoming a Muslim and will, Insha'Allah, be
Blessed on the Day of Judgement.
Do not allow anti-Islamic propaganda to beguile you. Islam is a religion
of peace and love. Do not let your family and friends, if they disapprove
of you converting to Islam, become a barrier to your destiny. Your loyalty
to your Creator ought to be greater than to those you love [indeed God is
the Maker of such relationships]. No soul can bear your burden on the Day
of Judgement, so it is your decision alone. Moreover, you will be alone in
your grave, so your family and friends won't be able to help you if you die
in disbelief.
The most I can do for you is to tell you what is true: that if you decide
to believe, you will gain Salvation and Eternal Bliss. The most I can do is
to tell you so. The final decision as to whether you should convert or not
is in your hands. I pray that God be your Guide and Mercy.
Dr Umar Azam
Tuesday, May 18, 2010
Why and How Non Muslims convert to Islam
All I have to say is all what you know already, to confirm what you already know, the message of the Prophet (Sallallahu alaihi wa sallam) as given by God - the Religion of Truth. As human beings we are given a consciousness and a duty that has placed us at the top of creation. Man is created to be God's deputy on earth, and it is important to realize the obligation to rid ourselves of all illusions and to make our lives a preparation for the next life. Anybody who misses this chance is not likely to be given another, to be brought back again and again, because it says in Qur'an Majeed that when man is brought to account, he will say, "O Lord, send us back and give us another chance." The Lord will say, "If I send you back you will do the same."
MY EARLY RELIGIOUS UPBRINGING
I was brought up in the modern world of all the luxury and the high life of show business. I was born in a Christian home, but we know that every child is born in his original nature - it is only his parents that turn him to this or that religion. I was given this religion (Christianity) and thought this way. I was taught that God exists, but there was no direct contact with God, so we had to make contact with Him through Jesus - he was in fact the door to God. This was more or less accepted by me, but I did not swallow it all.
I looked at some of the statues of Jesus; they were just stones with no life. And when they said that God is three, I was puzzled even more but could not argue. I more or less believed it, because I had to have respect for the faith of my parents.
POP STAR
Gradually I became alienated from this religious upbringing. I started making music. I wanted to be a big star. All those things I saw in the films and on the media took hold of me, and perhaps I thought this was my God, the goal of making money. I had an uncle who had a beautiful car. "Well," I said, "he has it made. He has a lot of money." The people around me influenced me to think that this was it; this world was their God.
I decided then that this was the life for me; to make a lot of money, have a 'great life.' Now my examples were the pop stars. I started making songs, but deep down I had a feeling for humanity, a feeling that if I became rich I would help the needy. (It says in the Qur'an, we make a promise, but when we make something, we want to hold onto it and become greedy.)
So what happened was that I became very famous. I was still a teenager, my name and photo were splashed in all the media. They made me larger than life, so I wanted to live larger than life and the only way to do that was to be intoxicated (with liquor and drugs).
IN HOSPITAL
After a year of financial success and 'high' living, I became very ill, contracted TB and had to be hospitalized. It was then that I started to think: What was to happen to me? Was I just a body, and my goal in life was merely to satisfy this body? I realized now that this calamity was a blessing given to me by Allah, a chance to open my eyes - "Why am I here? Why am I in bed?" - and I started looking for some of the answers. At that time there was great interest in the Eastern mysticism. I began reading, and the first thing I began to become aware of was death, and that the soul moves on; it does not stop. I felt I was taking the road to bliss and high accomplishment. I started meditating and even became a vegetarian. I now believed in 'peace and flower power,' and this was the general trend. But what I did believe in particular was that I was not just a body. This awareness came to me at the hospital.
One day when I was walking and I was caught in the rain, I began running to the ××××ter and then I realized, 'Wait a minute, my body is getting wet, my body is telling me I am getting wet.' This made me think of a saying that the body is like a donkey, and it has to be trained where it has to go. Otherwise, the donkey will lead you where it wants to go.
Then I realized I had a will, a God-given gift: follow the will of God. I was fascinated by the new terminology I was learning in the Eastern religion. By now I was fed up with Christianity. I started making music again and this time I started reflecting my own thoughts. I remember the lyric of one of my songs. It goes like this: "I wish I knew, I wish I knew what makes the Heaven, what makes the Hell. Do I get to know You in my bed or some dusty cell while others reach the big hotel?" and I knew I was on the Path.
I also wrote another song, "The Way to Find God Out." I became even more famous in the world of music. I really had a difficult time because I was getting rich and famous, and at the same time, I was sincerely searching for the Truth. Then I came to a stage where I decided that Buddhism is all right and noble, but I was not ready to leave the world. I was too attached to the world and was not prepared to become a monk and to isolate myself from society.
I tried Zen and Ching, numerology, tarot cards and astrology. I tried to look back into the Bible and could not find anything. At this time I did not know anything about Islam, and then, what I regarded as a miracle occurred. My brother had visited the mosque in Jerusalem and was greatly impressed that while on the one hand it throbbed with life (unlike the churches and synagogues which were empty), on the other hand, an atmosphere of peace and tranquility prevailed.
THE QUR'AN
When he came to London he brought back a translation of the Qur'an, which he gave to me. He did not become a Muslim, but he felt something in this religion, and thought I might find something in it also.
And when I received the book, a guidance that would explain everything to me - who I was; what was the purpose of life; what was the reality and what would be the reality; and where I came from - I realized that this was the true religion; religion not in the sense the West understands it, not the type for only your old age. In the West, whoever wishes to embrace a religion and make it his only way of life is deemed a fanatic. I was not a fanatic, I was at first confused between the body and the soul. Then I realized that the body and soul are not apart and you don't have to go to the mountain to be religious. We must follow the will of God. Then we can rise higher than the angels. The first thing I wanted to do now was to be a Muslim.
I realized that everything belongs to God, that slumber does not overtake Him. He created everything. At this point I began to lose the pride in me, because hereto I had thought the reason I was here was because of my own greatness. But I realized that I did not create myself, and the whole purpose of my being here was to submit to the teaching that has been perfected by the religion we know as Al-Islam. At this point I started discovering my faith. I felt I was a Muslim. On reading the Qur'an, I now realized that all the Prophets sent by God brought the same message. Why then were the Jews and Christians different? I know now how the Jews did not accept Jesus as the Messiah and that they had changed His Word. Even the Christians misunderstand God's Word and called Jesus the son of God. Everything made so much sense. This is the beauty of the Qur'an; it asks you to reflect and reason, and not to worship the sun or moon but the One Who has created everything. The Qur'an asks man to reflect upon the sun and moon and God's creation in general. Do you realize how different the sun is from the moon? They are at varying distances from the earth, yet appear the same size to us; at times one seems to overlap the other.
Even when many of the astronauts go to space, they see the insignificant size of the earth and vastness of space. They become very religious, because they have seen the Signs of Allah.
When I read the Qur'an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt that the only answer for me was the Qur'an, and God had sent it to me, and I kept it a secret. But the Qur'an also speaks on different levels. I began to understand it on another level, where the Qur'an says,
"Those who believe do not take disbelievers for friends and the believers are brothers."
Thus at this point I wished to meet my Muslim brothers.
CONVERSION
Then I decided to journey to Jerusalem (as my brother had done). At Jerusalem, I went to the mosque and sat down. A man asked me what I wanted. I told him I was a Muslim. He asked what was my name. I told him, "Stevens." He was confused. I then joined the prayer, though not so successfully. Back in London, I met a sister called Nafisa. I told her I wanted to embrace Islam and she directed me to the New Regent Mosque. This was in 1977, about one and a half years after I received the Qur'an. Now I realized that I must get rid of my pride, get rid of Iblis, and face one direction. So on a Friday, after Jummah' I went to the Imam and declared my faith (the Kalimah) at this hands. You have before you someone who had achieved fame and fortune. But guidance was something that eluded me, no matter how hard I tried, until I was shown the Qur'an. Now I realize I can get in direct contact with God, unlike Christianity or any other religion. As one Hindu lady told me, "You don't understand the Hindus. We believe in one God; we use these objects (idols) to merely concentrate." What she was saying was that in order to reach God, one has to create associates, that are idols for the purpose. But Islam removes all these barriers. The only thing that moves the believers from the disbelievers is the salat. This is the process of purification.
Finally I wish to say that everything I do is for the pleasure of Allah and pray that you gain some inspirations from my experiences. Furthermore, I would like to stress that I did not come into contact with any Muslim before I embraced Islam. I read the Qur'an first and realized that no person is perfect. Islam is perfect, and if we imitate the conduct of the Holy Prophet (Sallallahu alayhi wa sallam) we will be successful. May Allah give us guidance to follow the path of the ummah of Muhammad (Sallallahu alayhi wa sallam). Ameen!
Yusuf Islam (formerly Cat Stevens)
MY EARLY RELIGIOUS UPBRINGING
I was brought up in the modern world of all the luxury and the high life of show business. I was born in a Christian home, but we know that every child is born in his original nature - it is only his parents that turn him to this or that religion. I was given this religion (Christianity) and thought this way. I was taught that God exists, but there was no direct contact with God, so we had to make contact with Him through Jesus - he was in fact the door to God. This was more or less accepted by me, but I did not swallow it all.
I looked at some of the statues of Jesus; they were just stones with no life. And when they said that God is three, I was puzzled even more but could not argue. I more or less believed it, because I had to have respect for the faith of my parents.
POP STAR
Gradually I became alienated from this religious upbringing. I started making music. I wanted to be a big star. All those things I saw in the films and on the media took hold of me, and perhaps I thought this was my God, the goal of making money. I had an uncle who had a beautiful car. "Well," I said, "he has it made. He has a lot of money." The people around me influenced me to think that this was it; this world was their God.
I decided then that this was the life for me; to make a lot of money, have a 'great life.' Now my examples were the pop stars. I started making songs, but deep down I had a feeling for humanity, a feeling that if I became rich I would help the needy. (It says in the Qur'an, we make a promise, but when we make something, we want to hold onto it and become greedy.)
So what happened was that I became very famous. I was still a teenager, my name and photo were splashed in all the media. They made me larger than life, so I wanted to live larger than life and the only way to do that was to be intoxicated (with liquor and drugs).
IN HOSPITAL
After a year of financial success and 'high' living, I became very ill, contracted TB and had to be hospitalized. It was then that I started to think: What was to happen to me? Was I just a body, and my goal in life was merely to satisfy this body? I realized now that this calamity was a blessing given to me by Allah, a chance to open my eyes - "Why am I here? Why am I in bed?" - and I started looking for some of the answers. At that time there was great interest in the Eastern mysticism. I began reading, and the first thing I began to become aware of was death, and that the soul moves on; it does not stop. I felt I was taking the road to bliss and high accomplishment. I started meditating and even became a vegetarian. I now believed in 'peace and flower power,' and this was the general trend. But what I did believe in particular was that I was not just a body. This awareness came to me at the hospital.
One day when I was walking and I was caught in the rain, I began running to the ××××ter and then I realized, 'Wait a minute, my body is getting wet, my body is telling me I am getting wet.' This made me think of a saying that the body is like a donkey, and it has to be trained where it has to go. Otherwise, the donkey will lead you where it wants to go.
Then I realized I had a will, a God-given gift: follow the will of God. I was fascinated by the new terminology I was learning in the Eastern religion. By now I was fed up with Christianity. I started making music again and this time I started reflecting my own thoughts. I remember the lyric of one of my songs. It goes like this: "I wish I knew, I wish I knew what makes the Heaven, what makes the Hell. Do I get to know You in my bed or some dusty cell while others reach the big hotel?" and I knew I was on the Path.
I also wrote another song, "The Way to Find God Out." I became even more famous in the world of music. I really had a difficult time because I was getting rich and famous, and at the same time, I was sincerely searching for the Truth. Then I came to a stage where I decided that Buddhism is all right and noble, but I was not ready to leave the world. I was too attached to the world and was not prepared to become a monk and to isolate myself from society.
I tried Zen and Ching, numerology, tarot cards and astrology. I tried to look back into the Bible and could not find anything. At this time I did not know anything about Islam, and then, what I regarded as a miracle occurred. My brother had visited the mosque in Jerusalem and was greatly impressed that while on the one hand it throbbed with life (unlike the churches and synagogues which were empty), on the other hand, an atmosphere of peace and tranquility prevailed.
THE QUR'AN
When he came to London he brought back a translation of the Qur'an, which he gave to me. He did not become a Muslim, but he felt something in this religion, and thought I might find something in it also.
And when I received the book, a guidance that would explain everything to me - who I was; what was the purpose of life; what was the reality and what would be the reality; and where I came from - I realized that this was the true religion; religion not in the sense the West understands it, not the type for only your old age. In the West, whoever wishes to embrace a religion and make it his only way of life is deemed a fanatic. I was not a fanatic, I was at first confused between the body and the soul. Then I realized that the body and soul are not apart and you don't have to go to the mountain to be religious. We must follow the will of God. Then we can rise higher than the angels. The first thing I wanted to do now was to be a Muslim.
I realized that everything belongs to God, that slumber does not overtake Him. He created everything. At this point I began to lose the pride in me, because hereto I had thought the reason I was here was because of my own greatness. But I realized that I did not create myself, and the whole purpose of my being here was to submit to the teaching that has been perfected by the religion we know as Al-Islam. At this point I started discovering my faith. I felt I was a Muslim. On reading the Qur'an, I now realized that all the Prophets sent by God brought the same message. Why then were the Jews and Christians different? I know now how the Jews did not accept Jesus as the Messiah and that they had changed His Word. Even the Christians misunderstand God's Word and called Jesus the son of God. Everything made so much sense. This is the beauty of the Qur'an; it asks you to reflect and reason, and not to worship the sun or moon but the One Who has created everything. The Qur'an asks man to reflect upon the sun and moon and God's creation in general. Do you realize how different the sun is from the moon? They are at varying distances from the earth, yet appear the same size to us; at times one seems to overlap the other.
Even when many of the astronauts go to space, they see the insignificant size of the earth and vastness of space. They become very religious, because they have seen the Signs of Allah.
When I read the Qur'an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt that the only answer for me was the Qur'an, and God had sent it to me, and I kept it a secret. But the Qur'an also speaks on different levels. I began to understand it on another level, where the Qur'an says,
"Those who believe do not take disbelievers for friends and the believers are brothers."
Thus at this point I wished to meet my Muslim brothers.
CONVERSION
Then I decided to journey to Jerusalem (as my brother had done). At Jerusalem, I went to the mosque and sat down. A man asked me what I wanted. I told him I was a Muslim. He asked what was my name. I told him, "Stevens." He was confused. I then joined the prayer, though not so successfully. Back in London, I met a sister called Nafisa. I told her I wanted to embrace Islam and she directed me to the New Regent Mosque. This was in 1977, about one and a half years after I received the Qur'an. Now I realized that I must get rid of my pride, get rid of Iblis, and face one direction. So on a Friday, after Jummah' I went to the Imam and declared my faith (the Kalimah) at this hands. You have before you someone who had achieved fame and fortune. But guidance was something that eluded me, no matter how hard I tried, until I was shown the Qur'an. Now I realize I can get in direct contact with God, unlike Christianity or any other religion. As one Hindu lady told me, "You don't understand the Hindus. We believe in one God; we use these objects (idols) to merely concentrate." What she was saying was that in order to reach God, one has to create associates, that are idols for the purpose. But Islam removes all these barriers. The only thing that moves the believers from the disbelievers is the salat. This is the process of purification.
Finally I wish to say that everything I do is for the pleasure of Allah and pray that you gain some inspirations from my experiences. Furthermore, I would like to stress that I did not come into contact with any Muslim before I embraced Islam. I read the Qur'an first and realized that no person is perfect. Islam is perfect, and if we imitate the conduct of the Holy Prophet (Sallallahu alayhi wa sallam) we will be successful. May Allah give us guidance to follow the path of the ummah of Muhammad (Sallallahu alayhi wa sallam). Ameen!
Yusuf Islam (formerly Cat Stevens)
A presentation of non-Muslims about Islam
I would like to invite you to islam ,i know it`s weird to recieve such a mail from somone you don`t know, but actually it`s important that each person on the planet of earth to receive the universal message, & the last one, which is islam.
i know that you may have some doubts about islam , or maybe you never thought about it, but actually when you discover the beauty of that message, which isn`t only a religion or faith to have it in the heart, it`s a daily practicing thing, that you can`t stop thinking of.
it doesn`t prevent you from doing your usual things, on the contrary, it does encourage you to keep practicing them , & not preventing yourself from anything, only prevents you from doing things that may harm you or harm others.
also ,the entertainment activities you like to practice, may cause you to gain a reward by doing them, because it simply releases your energy & directs you towards positive things, & prevents you from negative things.
islam does make you fulfill all aspects of life , your spirit, your body & your mind.
it does not give one side a priority over the other , each is important, & each must be taking care of.
hope that you would give it a thought, i`m really looking forward to receive your reply, & i`m willing to answer any doubt you have in mind about islam (by the will of god)
thank you very much for listening
i know that you may have some doubts about islam , or maybe you never thought about it, but actually when you discover the beauty of that message, which isn`t only a religion or faith to have it in the heart, it`s a daily practicing thing, that you can`t stop thinking of.
it doesn`t prevent you from doing your usual things, on the contrary, it does encourage you to keep practicing them , & not preventing yourself from anything, only prevents you from doing things that may harm you or harm others.
also ,the entertainment activities you like to practice, may cause you to gain a reward by doing them, because it simply releases your energy & directs you towards positive things, & prevents you from negative things.
islam does make you fulfill all aspects of life , your spirit, your body & your mind.
it does not give one side a priority over the other , each is important, & each must be taking care of.
hope that you would give it a thought, i`m really looking forward to receive your reply, & i`m willing to answer any doubt you have in mind about islam (by the will of god)
thank you very much for listening
Monday, May 17, 2010
Islamic Mysticism
Islamic Mysticism
by Maulana Manzoor Numani
A very special branch of the Faith, through which it is carried to perfection, is Ehsan, as the Prophet's (Peace be upon him) Tradition describe it, or Tasawwuf, as it is known in common parlance. In plain words, it means the creation of a real, living consciousness of God a consciousness so strong and vivid as if one had actually seen him, sweeping aside every trace of doubt and uncertainty. When this consciousness becomes complete, it forges a bond of loyalty with God that fills the heart with his remembrance, his love and an intense awareness of his night; it becomes the essence, the ruling spirit, of one's existence, of all one's thought and action, in prayer, in morality, in social behavior, in monetary dealings, and, so forth. All that one does then is inspired, governed and regulated by this all embracing faith and overpowering realization. One's external life gets completely pervaded by this internal feeling.
Ehsan or Tasawwuf, thus, represents the very pinnacle of faith. It is the supreme standard of one's spiritual state. One is perfect in his faith. Or not according to the measure with which he is blessed with this wealth. The famous Tradition of the Prophet (Peace be upon him) consisting of the dialogue between him and angel, Gabriel, is a pointer in this direction. The manner in which the term Ehsan occurs in it after Imam and Islam testifies to the truth of the assertion that Ehsan marks the ultimate stage in the evolution of faith.
Briefly, the Tradition says that one day the Prophet (Peace be upon him) was sitting with some of the Companions that Gabriel came in disguised as a traveler from a far-off place. He took his seat close to the Prophet (Peace be upon him) and began to ask him some questions. The first was, "What is Islam (Faith)?" And, the second, "What is Islam?. The Prophet (Peace be upon him) gave suitable replies to his questions. Then he asked, "What is Ehsan" The Prophet (Peace be upon him) answered, "Ehsan means to worship God as if one is actually seeing him or is being seen by him."(In other words, the stage of Ehsan is reached when the awareness of God becomes the greatest reality of one's life and one's every act is performed under a constant sense of his presence for although man cannot see God it is just not possible in this material world God does see him all the time).
This state of sublimity can exist only when faith has worked itself out to the highest degree and become one's life-breath. It was for the attainment of this state that the Prophet (Peace be upon him) would beg fervently to God. "O God! he would say, "Let such be my state that I may fear Thee and revere Thee as if I was seeing Thee constantly till (at last) my time came and I went up to join Thee."
Page1
This condition is known among the Sufis(Muslim mystics) as Huzoori (presence) and Yad-Dasht (remembrance) and Nisbat (affinity), and when anyone is described by them as Saheb-i-Nisbat, it denotes that he has arrived at it in a considerable way. When this state of spirituality is reached, a person gets permanently attuned to God and becomes immune to all kinds of doubts and misgivings concerning his being. Setting forth his own experience in one of his letters, Hazrat Mujaddid Alf-Sani says: "Acting on the postulate: 'Acknowledge publicity the boons conferred by God,'a Dervish of his (Naqshbandi) school narrates about himself that all doubts and fears have totally disappeared from his heart, so much so that even if he lives for a thousand years like the (Hebrew). Prophet, Nooh (Alai-hi-Salam), not a single doubt or temptation can creep into it may, it cannot creep into it even if he himself strives for it for many a long year".
As a natural outcome of this all-pervading effulgence of faith, this all-engulfing sense of Divine presence, all other ties and attachments are merged and lose their identity in the one great allegiance to Almighty, and all internal and external acts, such as, love, friendship, enmity and social and business intercourse begin to be gone through and carried out for his sake alone. A Tradition of the Prophet (Peace be upon him) on the subject of Ehsan tells that " A person whose state may be that when he loves, he loves for the sake of God and when he hates, he hates for the sake of God, and when he gives, he gives for the sake of God and when he withholds his hand from giving, he withholds it for the sake of God he has attained perfection in his faith.
The most exalted position in this respect was that of the Prophet (Peace be upon him). He operated on the highest level to which a man can evolve his destiny from the point of view of faith and Ehsan. In his life there was contained the most ideal blending of knowledge and awareness, and piety and the fear of God. He used often to say of himself, "No one among you fears God more than me, no one reverses him more intensely than me, and no one possesses a greater knowledge and a more complete awareness of him than me."
From the Prophet (Peace be upon him) his Companions had received their share aptitude and circumstances, and the possess-
ion of this very commodity has remained throughout the high merit of the Sufi-saints of Islam. All their special spiritual exertions remembrance, meditation and acts of self-purgation have had no other aim than the acquirement of it. As Hazrat Gangohi, a Sufi-saint of the Current century, writes, "This is the ultimate goal of all systems (of Sufism)......... Why had the holy Companions sacrificed all that they had life, family, property and everything? What had they seen? It was simply because of the fact that they had acquired absolute faith in God through their association with the Prophet (Peace be upon him). This was, with them, the measure of all things. How did Sheikh Abdul Qadir Jilani, Moinuddin Chishti and Bahauddin Bukhari climb to greatness? Through this very faith".
Page2
A few lines later, the great Sufi goes on to observe: " This forging of link (with God) is called Ehsan. The raising up of the Prophet (Peace be upon him) was for its sake alone and all the Holy Companions were endowed with it in different degrees. The saints of the Ummat than produced it through another way."
The real thing, therefore, is the acquirement of the light of faith and the inner feeling of Ehsan. The holy Companions had realized this state through the fullness of their love for and devotion to the Prophet (Peace be upon him), through the intimateness of their association with him, and through dedicating themselves to life of virtue under his advice and direction, and the making of utmost sacrifices in the case of God. After the death of the Prophet (Peace be upon him), the Companions, both individually and as a body, functioned as his successors and representatives in the line, and as long as they remained in the world the exalted state of Ehsan could be gained by sitting at their feet.
When the Companions, too, were gone and symptoms of moral and spiritual degradation began to make themselves manifest in the Muslim society with the laps of time, a stage came when the high should men in the Ummat, who still cherished in their hearts the heritage of Ehsan and occupied the same elevated position in their branch as the Mujahids in Figh, stirred themselves into activity. Seeing that the inspiring society of the Prophet (Peace be upon him) and the Companions was available no more and the Muslim Millet was moving down steadily from the ideal of righteous-doing to corruption, they evolved certain methods for the kindling of the flame of faith in the hearts and the generation of that feeling of God realisation which is the essence of Ehsan. These methods included excessive remembrance of God, meditation, and the control and discipline of the desires and impulses of the self. Their utility is self-evident and their is a clear proof also of their correctness and effectiveness in the original sanctions of the Faith and Shariat. The bulk of the Ummat has consistently reposed its trust in the sounded of these methods and in the integrity of the holy men who had worked them out, and they have, further, received the greatest of sanctions the sanction of time. These last two factors, more than anything else, place the worth and merit of the practices indicated above beyond the realm of controversy.
Page3
For a thousand years and more, the finest elements in the community, from the point of view of faith, have affirmed that the system in vogue among the Sufis for spiritual self-evolution and the creation and strengthening of God-consciousness is fundamentally correct and efficacious in practice. Who can deny that hundreds and thousands of men have derived an immense benefit as a result of their spiritual association with each of the leading Sufi-saints like Khwaja Maroof Karkhi, Bishar Hafi. Siri Saqati, Shafiq Balakhi, Bayazeed Bustami, Junaid Baghdadi, Abu Bakr Shibi, Sheikh Abdul Qadir Jilani, Sheikh Shahabuddin Suhrawardi, Sheikh Amed Rifai, Sheikh Abul Hasan Shazli, Khwaja Osman Harooni, Khawaja Moinuddin Chishti, and Khawaja Bahauddin Naqshband, and the saints of the last three centuries of the present Millennium of the class of Khwaja Baqi Billah, Imam Rabbani, Mujaddid Alf-Sani Sheikh Ahmed Sarhindi and their deputies, and Shah Waliullah Dehlavi and syed Ahmed Shaheed, and countless of other devoted men of God, who like them, were adorned with the virtue of Ehsan and functioned as the leaders of this feild during their time? Anyone who possesses the briefest acquaintance with these luminous links in the chain of Sufistic achievement will agree that what they had attained had come to them through no other channel. How, then, can it be possible to doubt the soundness and efficacy of a system that has produced such exquisite specimens of religious perfection, so many splendid men of faith and conviction, who may justly be described as the spiritual blossom and glory of Islam?
Of course, some sections of the Ummat have been guilty of error and folly in varying measures and both of a conceptual and a practical nature in the feild of Tasawwuf, as in the other fields of the Faith. But just as the process of the caution and correction has been kept in operation steadily in the other fields through the Ulema and the Mujahids, in this field, too, it has been the same way with Sufis of deep learning and penetrating vision coming up from time to time from God to straighten its curves and to remove its impurities. Furthermore, it does not become any one to reject a whole structure of belief and practice simply because some sections of its followers have some mistakes.
Part4
Such in brief, is the meaning of Ehsan and the place it holds in Islam. The path by which it is reached is known popularly as Sulook or Tareeq. It is an accepted fact that to undertake a journey along this path one must place oneself in the hands of an expert guide who can show the way and furnish lead at each step in the correct direction. One cannot start treating oneself (or others) for physical ailments by reading books of medicine. The same is true of the feild of spiritual well-being. For spiritual treatment it is necessary to go to spiritual physician, i.e., to a man who has attained the goal by going all the way himself and knows all its ups and downs, and follow his directions faithfully. The first duty of the pilgrim should, therefore. Be to seek out a guide and a leader who in addition to his religious and spiritual accomplishments. Must also be suited to his natural disposition and to commit himself to his charge ungrudgingly. This is called Iradat.
Tragically true, as it is, that such accomplished men of God are becoming scarce day by day, the world is not quite empty of them. There do exist men about whom it can be said, subject to the limitations of human judgment and understanding, of course, that to their lot has fallen the heritage of God-consciousness which is the goal and destination of Ehsan and under their guidance and with requisite enthusiasm and perseverance one can successfully traverse the path of Sulook.
It is, surely, not that any one who flourishes himself as a peer is worthy of being taken as a guide and a mentor. The world knows that there are both fake and genuine among religious teachers and spiritual masters, as among political leaders and physicians, and so forth. We admit that the proportion of imposters in the religious, and so forth. We admit that the proportion of imposters in the religious and spiritual sphere is far greater than elsewhere. But, as elsewhere, the true can be distinguished from the false here as well without much difficulty. The experts who are blessed also with a keen understanding of the Shariat, like Shah Waliullah and Kazi Sanaullah of recent times, have laid down in the light of the Quran and Sunnah and their own knowledge and experience, certain suggestions for recognizing men with an awakened heart and an evolved soul who can be looked up to for spiritual guidance. The elementary test is that besides piety and a strict observance of the Shariat their state should be such that in their company people may be reminded of God. The hold of material aspirations may weaken, and the love of God, and the solicitude for the Hereafter may grow stronger as a result of associating with them, and these qualities may also be clearly manifest in their adherents and disciples.
Page5
The seek after Ehsan should, therefore, provide himself first of all with a guide of the above caliber, and if he cannot do so on his own, he may take the advice of those who are expected to be helpful in the making of the choice. If after listening to their advice he finds himself drawn to a saint and this feeling increases further when he comes to know him personally, he ought to turn towards him with faith and confidence, seek guidance from him and carry out his instructions loyally as a wise patient does the instructions of his physician. In such a case there will arise no occasion for disappointment and God will surely reward him in some degree or another with the radiance of faith and the feeling of Ehsan by means of which one's religious state is brought to perfection, faith in the unseen becomes as clear and firm as faith in the visible phenomena, and obtaining full riddance from all manner of spiritual doubts and misgivings, one's existence truly becomes a saga of undivided love and devotion to God.
But, the path of Tasawwuf is a hard path. One who treads it has to pay dearly in terms of suffering and sacrifice. Only a devotee who can make it the sole object and mission of his life and is ready to forgo his desires, his comfort and even his life for the sake of it can hope to do it successfully. No wonder, therefore, that the travelers along this path have always been few.
There is however, a lesser grade of Ehsan which lies in the endeavor that on conjunction with loyalty to the fundamental articles of faith, one's worship and remembrance of God may attain a standard so no impart a real heavenly joy to the heart, the moral and practical spheres of one's life may become reasonably clean at the least, and repugnance to evil and the longing for good deeds may come to one almost habitually. They yearning for these ends are present in a fair amount in our religious circles and most of the devotees now a days go to spiritual masters with the promotion of these ideals as their object.
Page6
The present writer is not at all competent to tender advice towards the realisation of the higher ideal embodying the true concept of Ehsan. For that one will have to go to an enlightened teacher, and a real saint. There, however, seems no harm and taking the liberty here of advancing some suggestions regarding the lesser grade of that spiritual state, specially when they do not contain anything apart from what he has learnt from the masters and are representative solely of the general principles of the Divine faith and the holy law. The writer is further persuaded by the hope that should the reader be encouraged to put the suggestions to his advantage by acting on them, he will become entitled to as much share in the Divine reward as the latter for it is a merciful law with the providence that " A person who guides another to virtue will be recompensed equally with him". It is in this hope and in this spirit alone that the following suggestions being offered.
(1) the most important thing is the soundness and integrity of faith. If there is a defect in the basic structure of a person's faith, for example, if there is a trace of polytheism in his spiritual outlook, all his endeavors will come to nothing. Even if he fasted during the day devoted his nights to prayer throughout the year, it would avail him nothing. Hence, the initial condition is doctrinal purity and wholesomeness. What has been said in this connection in the preceding chapters of the book should be enough by way of general guidance.
(2) Care should be taken to learn the teachings and postulates of the religion, whether they appertain to matters like Namaz and Roza, which are obligatory for every one, or to the general conduct of life. The course that may be best suited to one's peculiar needs and circumstances should be adopted for this purpose.
(3) It is necessary to offer earnest repentance for sins of omission and commission committed in the way of God and for the life spent thus far in neglect and folly. It should also be resolved with all one's heart and the strength of will to carry out in future the Divine Commands scrupulously and lead a life of loyalty and devotion to God.
Page7
It should be remembered that God demands of his servants only what lies within them to do, and that, too, without involving themselves in any great difficulty. He never calls upon man to do a thing that may be beyond his capacity or endurance. There is, in fact, so much regard for convenience in religion that if it may be hard for a person to stand up for prayer due to illness, he is permitted to offer it up in the sitting posture or even while lying in bed. In the same way, he is allowed to forego the fasts Ramzan if he be ill or in a journey. The same is the case with the other duties of religion also.........It is, as such, totally wrong to suppose that to live unto the requirements of the faith is a highly taxing business. This belief is due wholly to lack of will and absence of habit. If a person makes up his mind and lets the observance of religious postulates sink into himself as a settled tendency, he will soon see that there will be no peace for him otherwise.
(4) Mere mortals that we are, we are a prey to numerous weaknesses. There is the Devil, always on the look out to lure us into sin, and there is our own sensual self. It is, therefore not inconceivable that in spite of our sincere desire to observe the Divine ordinances and refrain from civil deeds, we may fail into error in a situation like this our attitude should be to seek the forgiveness of God as soon as we become morally aware of the infringement and resolve not to be guilty of it again Repentance at the commission of a sin. Provided that it is genuine, not only erases its effects altogether but also wins for one the love and pleasure of God. As the Quran says. "God loves those who seek forgiveness after committing a sin."
If the infringement be of a nature as to involve a sin against man also, like cruelty; injustice, back-biting. Violation of or encroachment upon the rights of others it will be necessary to make appropriate amends to the aggrieved for the misdeed in addition to seeking the forgiveness of God. We have already referred in the chapter on Monetary dealings and social conduct, to the Prophet's (Peace be upon him) Tradition that on the last day there will be people with a huge stock of Namaz, Roza, Zakat, and Hajj to their credit, but, side by side with it, they will also be carrying heavy load of wrongs perpetrated on their fellowmen. The good acts of such people will then be allotted to those against whom they had transgressed, and, if the claims of the latter will still remain unsatisfied, the transgressors will be thrown into the Hell, all their praying and worshipping notwithstanding.
Page 8
(5) The significance good morals command in faith and the crucial role they play in the spiritual evolution of man have been amply discussed in a previous chapter It should be a primary concern with all the votaries of God and religion to adorn themselves with the best of morals. But since moral behavior is closely related to one's inner disposition and personality, its cleansing and reformation is more difficult than that of the other spheres of our activity. As a general rule, one is to exert oneself to the utmost and assume deliberately even though one might not be actually in possession of them the moral virtues, such as, humility, mildness, affability, love, compassion, patience, contentment, generosity, self negation and sincerity and good will towards others, and avoided the opposite qualities like vanity, passion, stinginess, greed, jealousy, rejoicing at the misfortunes of others, and selfishness. Insha Allah, in due course. One’s personality will get cast into the new mould. A Tradition of the Prophet (Peace be upon him) assures that, "He who will assume chastity an effort. God will make him contented; he who will assume forbearance with an effort. God will make him forbearing." It is said that once a Companion complained to the Prophet (Peace be upon him) of his own hard-heartedness upon which the Prophet (Peace be upon him) advised him to make a habit of stroking gently the heads of the orphans. It was a remedial measure of identical style. Other moral healers have also attested to the efficacy of this method.
(6) Care should be taken to observe the prescribed modes of worship, specially the Namaz, in as ideal a way as possible, and also to keep up the Nafl Prayers. Among the supererogatory prayers the Tahajjud is the most valuable. Worship, whether it takes the physical or the financial form or be it a mixed one and whether it is compulsory or supererogatory, is definitely the greatest source of spiritual progress and access to God.
(7) The next thing is to make the recitation of the Quran and Zikr a part of one's daily routine.
It is suggested that the confession, Subhan Allah wa Alhamd-o-Lillah wa La-Ilah-a-Ilallah wa Allah-o-Akbar, and the Istighfar and Durood Shareef be recited a hundred times each, morning and evening. During the recitation, attention should be focused on the meanings of the words and phrases occurring in them, and the heart should also be made to participate in the task. It should also be confidently hoped during the act that, a part from the Divine recompense and reward that would accrue from the deed, one's soul might as well permeated with the radiance of God's name as a result of the auspiciousness of the phrases recited.
Page9
Moreover, what is popularly known as Tasbeeh-i-Fatima (Subhan Allah, 33 times; Al-Hamd-o-Lillah, 33 times; Allah-o-Akbar, 34 times) may be recited, as for as possible, regularly after each Namaz. It does not take more than two minutes, and with a little care, every one can do it. On retiring to bed for the night the above Tasbeeh may be said out once again, and three times the Kalima-i-Istighfar,viz., Astaghfirullah-il-Lazi La-Ilaha-Illa Hual Hayul Qaiyum wa Atoob-o-Ilaih.
A suitable time may be fixed for the daily recitation of the Quran. The length of the recitation is not important; it may only be a section or two. What really matters is the regularity and the correctness of the recitation and the feelings of earnestness and reverence with it are done.
The aspirants are further advised to cultivate the habit of bringing the name of God on their tongues, in one from or another, at brief intervals during their hours of occupation, as for instance, by uttering Ya Allah, La Ilah-a-Illallah, or the full Kalima or Istighfar every little while. After the period of conscious finding a place in the select circle of those who have been spoken of in the Quran in these words: Men whom neither traffic nor merchandise can divert from the remembrance of God. (Nur , 5)
(8) After the Isha prayers in the night or at any other convenient hour, four or five minutes may be reserved for what among the Sufis is called 'meditation of death' . During these moments, a person should contemplate on what will occur to him when death will strike him down, which is an absolute certainly ; then what will his condition be when he will be buried in the grave after the necessary rituals of bathing and shrouding have been gone through and the funeral service has been said; what will he do in that dark, lonely call of the grave? How is he to pass the long period of suspense and agony intervening between his death and the day of final judgment if he does not prove worthy of Divine favor and forgiveness? And, finally, on the Last Day, what will his state be when the balance sheet of his conduct on the earth will be presented to God and He will pass His judgment? (These events should be visualized mentally as if one was actually going through them at the time.) Afterwards, he should pray to God with urgent solicitation for forgiveness, for death in a state of faith, and mercy in the life beyond.
(9) In worship, in Zikr and in all other acts of virtue, the eye should be solely on Divine approbation and recompense, in the earning of which full trust should be reposed. This, in religious terminology, is called, Iman-o-Ehtisab (i.e.Faith and Censorship). Two Rakats of Namaz offered up in this spirit are more precious than a hundred without it. With this as the permanent attitude of the mind, even the minutest trifles of life, like eating and drinking and the carrying out of the every day social and family obligations, get elevated to an act of prayer.
Page10
(10) The making of sulemn entreaties to God for one's spiritual as well as legitimate worldly needs and aspirations is not only an effective means to their realization, but also a high act of worship by itself. A Tradition reads "Dua is the essence and marrow of worship. And another says." Upon whom the doors of Dua have opened. upon him the doors of mercy have opened. A votary should make it a point to supplicate to God with special care and ardency after each Namaz and at other suitable times believing in it to be a most efficacious means of earning Divine pleasure and gaining access unto him. Among the innumerable bounties conferred upon the Prophet (Peace be upon him) by God, a most exclusive was the endowment of his prayers with unique depth and fervor. Hundreds of his prayers are preserved in the books of Traditions and they are imbued with an extraordinary effulgence and auspiciousness . These Prayers have been assembled together by the scholars to make a separate volume. The volumes compiled by Mulla Ali Qari, called Al-Hizbul Azam, and Hazrat Thanvi,under the title of Maqbool, have the special advantage of containing the Urdu Translation of the prayers and can be obtained easily. Both of them have been divided into seven sections to provide one section for each day of the week. A section from one of these volumes may be read every day.
These ten suggestions will. Insha Allah, suffice for the seekers of religious and spiritual correction and reform, subject, of course, to the condition that they are acted upon diligently and honestly. But there are people who are temperamentally incapable of being profited by the mere reading of a book. For them the advice, again, is to give themselves the benefit of the company of a living guide.
Page10 " The end"
by Maulana Manzoor Numani
A very special branch of the Faith, through which it is carried to perfection, is Ehsan, as the Prophet's (Peace be upon him) Tradition describe it, or Tasawwuf, as it is known in common parlance. In plain words, it means the creation of a real, living consciousness of God a consciousness so strong and vivid as if one had actually seen him, sweeping aside every trace of doubt and uncertainty. When this consciousness becomes complete, it forges a bond of loyalty with God that fills the heart with his remembrance, his love and an intense awareness of his night; it becomes the essence, the ruling spirit, of one's existence, of all one's thought and action, in prayer, in morality, in social behavior, in monetary dealings, and, so forth. All that one does then is inspired, governed and regulated by this all embracing faith and overpowering realization. One's external life gets completely pervaded by this internal feeling.
Ehsan or Tasawwuf, thus, represents the very pinnacle of faith. It is the supreme standard of one's spiritual state. One is perfect in his faith. Or not according to the measure with which he is blessed with this wealth. The famous Tradition of the Prophet (Peace be upon him) consisting of the dialogue between him and angel, Gabriel, is a pointer in this direction. The manner in which the term Ehsan occurs in it after Imam and Islam testifies to the truth of the assertion that Ehsan marks the ultimate stage in the evolution of faith.
Briefly, the Tradition says that one day the Prophet (Peace be upon him) was sitting with some of the Companions that Gabriel came in disguised as a traveler from a far-off place. He took his seat close to the Prophet (Peace be upon him) and began to ask him some questions. The first was, "What is Islam (Faith)?" And, the second, "What is Islam?. The Prophet (Peace be upon him) gave suitable replies to his questions. Then he asked, "What is Ehsan" The Prophet (Peace be upon him) answered, "Ehsan means to worship God as if one is actually seeing him or is being seen by him."(In other words, the stage of Ehsan is reached when the awareness of God becomes the greatest reality of one's life and one's every act is performed under a constant sense of his presence for although man cannot see God it is just not possible in this material world God does see him all the time).
This state of sublimity can exist only when faith has worked itself out to the highest degree and become one's life-breath. It was for the attainment of this state that the Prophet (Peace be upon him) would beg fervently to God. "O God! he would say, "Let such be my state that I may fear Thee and revere Thee as if I was seeing Thee constantly till (at last) my time came and I went up to join Thee."
Page1
This condition is known among the Sufis(Muslim mystics) as Huzoori (presence) and Yad-Dasht (remembrance) and Nisbat (affinity), and when anyone is described by them as Saheb-i-Nisbat, it denotes that he has arrived at it in a considerable way. When this state of spirituality is reached, a person gets permanently attuned to God and becomes immune to all kinds of doubts and misgivings concerning his being. Setting forth his own experience in one of his letters, Hazrat Mujaddid Alf-Sani says: "Acting on the postulate: 'Acknowledge publicity the boons conferred by God,'a Dervish of his (Naqshbandi) school narrates about himself that all doubts and fears have totally disappeared from his heart, so much so that even if he lives for a thousand years like the (Hebrew). Prophet, Nooh (Alai-hi-Salam), not a single doubt or temptation can creep into it may, it cannot creep into it even if he himself strives for it for many a long year".
As a natural outcome of this all-pervading effulgence of faith, this all-engulfing sense of Divine presence, all other ties and attachments are merged and lose their identity in the one great allegiance to Almighty, and all internal and external acts, such as, love, friendship, enmity and social and business intercourse begin to be gone through and carried out for his sake alone. A Tradition of the Prophet (Peace be upon him) on the subject of Ehsan tells that " A person whose state may be that when he loves, he loves for the sake of God and when he hates, he hates for the sake of God, and when he gives, he gives for the sake of God and when he withholds his hand from giving, he withholds it for the sake of God he has attained perfection in his faith.
The most exalted position in this respect was that of the Prophet (Peace be upon him). He operated on the highest level to which a man can evolve his destiny from the point of view of faith and Ehsan. In his life there was contained the most ideal blending of knowledge and awareness, and piety and the fear of God. He used often to say of himself, "No one among you fears God more than me, no one reverses him more intensely than me, and no one possesses a greater knowledge and a more complete awareness of him than me."
From the Prophet (Peace be upon him) his Companions had received their share aptitude and circumstances, and the possess-
ion of this very commodity has remained throughout the high merit of the Sufi-saints of Islam. All their special spiritual exertions remembrance, meditation and acts of self-purgation have had no other aim than the acquirement of it. As Hazrat Gangohi, a Sufi-saint of the Current century, writes, "This is the ultimate goal of all systems (of Sufism)......... Why had the holy Companions sacrificed all that they had life, family, property and everything? What had they seen? It was simply because of the fact that they had acquired absolute faith in God through their association with the Prophet (Peace be upon him). This was, with them, the measure of all things. How did Sheikh Abdul Qadir Jilani, Moinuddin Chishti and Bahauddin Bukhari climb to greatness? Through this very faith".
Page2
A few lines later, the great Sufi goes on to observe: " This forging of link (with God) is called Ehsan. The raising up of the Prophet (Peace be upon him) was for its sake alone and all the Holy Companions were endowed with it in different degrees. The saints of the Ummat than produced it through another way."
The real thing, therefore, is the acquirement of the light of faith and the inner feeling of Ehsan. The holy Companions had realized this state through the fullness of their love for and devotion to the Prophet (Peace be upon him), through the intimateness of their association with him, and through dedicating themselves to life of virtue under his advice and direction, and the making of utmost sacrifices in the case of God. After the death of the Prophet (Peace be upon him), the Companions, both individually and as a body, functioned as his successors and representatives in the line, and as long as they remained in the world the exalted state of Ehsan could be gained by sitting at their feet.
When the Companions, too, were gone and symptoms of moral and spiritual degradation began to make themselves manifest in the Muslim society with the laps of time, a stage came when the high should men in the Ummat, who still cherished in their hearts the heritage of Ehsan and occupied the same elevated position in their branch as the Mujahids in Figh, stirred themselves into activity. Seeing that the inspiring society of the Prophet (Peace be upon him) and the Companions was available no more and the Muslim Millet was moving down steadily from the ideal of righteous-doing to corruption, they evolved certain methods for the kindling of the flame of faith in the hearts and the generation of that feeling of God realisation which is the essence of Ehsan. These methods included excessive remembrance of God, meditation, and the control and discipline of the desires and impulses of the self. Their utility is self-evident and their is a clear proof also of their correctness and effectiveness in the original sanctions of the Faith and Shariat. The bulk of the Ummat has consistently reposed its trust in the sounded of these methods and in the integrity of the holy men who had worked them out, and they have, further, received the greatest of sanctions the sanction of time. These last two factors, more than anything else, place the worth and merit of the practices indicated above beyond the realm of controversy.
Page3
For a thousand years and more, the finest elements in the community, from the point of view of faith, have affirmed that the system in vogue among the Sufis for spiritual self-evolution and the creation and strengthening of God-consciousness is fundamentally correct and efficacious in practice. Who can deny that hundreds and thousands of men have derived an immense benefit as a result of their spiritual association with each of the leading Sufi-saints like Khwaja Maroof Karkhi, Bishar Hafi. Siri Saqati, Shafiq Balakhi, Bayazeed Bustami, Junaid Baghdadi, Abu Bakr Shibi, Sheikh Abdul Qadir Jilani, Sheikh Shahabuddin Suhrawardi, Sheikh Amed Rifai, Sheikh Abul Hasan Shazli, Khwaja Osman Harooni, Khawaja Moinuddin Chishti, and Khawaja Bahauddin Naqshband, and the saints of the last three centuries of the present Millennium of the class of Khwaja Baqi Billah, Imam Rabbani, Mujaddid Alf-Sani Sheikh Ahmed Sarhindi and their deputies, and Shah Waliullah Dehlavi and syed Ahmed Shaheed, and countless of other devoted men of God, who like them, were adorned with the virtue of Ehsan and functioned as the leaders of this feild during their time? Anyone who possesses the briefest acquaintance with these luminous links in the chain of Sufistic achievement will agree that what they had attained had come to them through no other channel. How, then, can it be possible to doubt the soundness and efficacy of a system that has produced such exquisite specimens of religious perfection, so many splendid men of faith and conviction, who may justly be described as the spiritual blossom and glory of Islam?
Of course, some sections of the Ummat have been guilty of error and folly in varying measures and both of a conceptual and a practical nature in the feild of Tasawwuf, as in the other fields of the Faith. But just as the process of the caution and correction has been kept in operation steadily in the other fields through the Ulema and the Mujahids, in this field, too, it has been the same way with Sufis of deep learning and penetrating vision coming up from time to time from God to straighten its curves and to remove its impurities. Furthermore, it does not become any one to reject a whole structure of belief and practice simply because some sections of its followers have some mistakes.
Part4
Such in brief, is the meaning of Ehsan and the place it holds in Islam. The path by which it is reached is known popularly as Sulook or Tareeq. It is an accepted fact that to undertake a journey along this path one must place oneself in the hands of an expert guide who can show the way and furnish lead at each step in the correct direction. One cannot start treating oneself (or others) for physical ailments by reading books of medicine. The same is true of the feild of spiritual well-being. For spiritual treatment it is necessary to go to spiritual physician, i.e., to a man who has attained the goal by going all the way himself and knows all its ups and downs, and follow his directions faithfully. The first duty of the pilgrim should, therefore. Be to seek out a guide and a leader who in addition to his religious and spiritual accomplishments. Must also be suited to his natural disposition and to commit himself to his charge ungrudgingly. This is called Iradat.
Tragically true, as it is, that such accomplished men of God are becoming scarce day by day, the world is not quite empty of them. There do exist men about whom it can be said, subject to the limitations of human judgment and understanding, of course, that to their lot has fallen the heritage of God-consciousness which is the goal and destination of Ehsan and under their guidance and with requisite enthusiasm and perseverance one can successfully traverse the path of Sulook.
It is, surely, not that any one who flourishes himself as a peer is worthy of being taken as a guide and a mentor. The world knows that there are both fake and genuine among religious teachers and spiritual masters, as among political leaders and physicians, and so forth. We admit that the proportion of imposters in the religious, and so forth. We admit that the proportion of imposters in the religious and spiritual sphere is far greater than elsewhere. But, as elsewhere, the true can be distinguished from the false here as well without much difficulty. The experts who are blessed also with a keen understanding of the Shariat, like Shah Waliullah and Kazi Sanaullah of recent times, have laid down in the light of the Quran and Sunnah and their own knowledge and experience, certain suggestions for recognizing men with an awakened heart and an evolved soul who can be looked up to for spiritual guidance. The elementary test is that besides piety and a strict observance of the Shariat their state should be such that in their company people may be reminded of God. The hold of material aspirations may weaken, and the love of God, and the solicitude for the Hereafter may grow stronger as a result of associating with them, and these qualities may also be clearly manifest in their adherents and disciples.
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The seek after Ehsan should, therefore, provide himself first of all with a guide of the above caliber, and if he cannot do so on his own, he may take the advice of those who are expected to be helpful in the making of the choice. If after listening to their advice he finds himself drawn to a saint and this feeling increases further when he comes to know him personally, he ought to turn towards him with faith and confidence, seek guidance from him and carry out his instructions loyally as a wise patient does the instructions of his physician. In such a case there will arise no occasion for disappointment and God will surely reward him in some degree or another with the radiance of faith and the feeling of Ehsan by means of which one's religious state is brought to perfection, faith in the unseen becomes as clear and firm as faith in the visible phenomena, and obtaining full riddance from all manner of spiritual doubts and misgivings, one's existence truly becomes a saga of undivided love and devotion to God.
But, the path of Tasawwuf is a hard path. One who treads it has to pay dearly in terms of suffering and sacrifice. Only a devotee who can make it the sole object and mission of his life and is ready to forgo his desires, his comfort and even his life for the sake of it can hope to do it successfully. No wonder, therefore, that the travelers along this path have always been few.
There is however, a lesser grade of Ehsan which lies in the endeavor that on conjunction with loyalty to the fundamental articles of faith, one's worship and remembrance of God may attain a standard so no impart a real heavenly joy to the heart, the moral and practical spheres of one's life may become reasonably clean at the least, and repugnance to evil and the longing for good deeds may come to one almost habitually. They yearning for these ends are present in a fair amount in our religious circles and most of the devotees now a days go to spiritual masters with the promotion of these ideals as their object.
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The present writer is not at all competent to tender advice towards the realisation of the higher ideal embodying the true concept of Ehsan. For that one will have to go to an enlightened teacher, and a real saint. There, however, seems no harm and taking the liberty here of advancing some suggestions regarding the lesser grade of that spiritual state, specially when they do not contain anything apart from what he has learnt from the masters and are representative solely of the general principles of the Divine faith and the holy law. The writer is further persuaded by the hope that should the reader be encouraged to put the suggestions to his advantage by acting on them, he will become entitled to as much share in the Divine reward as the latter for it is a merciful law with the providence that " A person who guides another to virtue will be recompensed equally with him". It is in this hope and in this spirit alone that the following suggestions being offered.
(1) the most important thing is the soundness and integrity of faith. If there is a defect in the basic structure of a person's faith, for example, if there is a trace of polytheism in his spiritual outlook, all his endeavors will come to nothing. Even if he fasted during the day devoted his nights to prayer throughout the year, it would avail him nothing. Hence, the initial condition is doctrinal purity and wholesomeness. What has been said in this connection in the preceding chapters of the book should be enough by way of general guidance.
(2) Care should be taken to learn the teachings and postulates of the religion, whether they appertain to matters like Namaz and Roza, which are obligatory for every one, or to the general conduct of life. The course that may be best suited to one's peculiar needs and circumstances should be adopted for this purpose.
(3) It is necessary to offer earnest repentance for sins of omission and commission committed in the way of God and for the life spent thus far in neglect and folly. It should also be resolved with all one's heart and the strength of will to carry out in future the Divine Commands scrupulously and lead a life of loyalty and devotion to God.
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It should be remembered that God demands of his servants only what lies within them to do, and that, too, without involving themselves in any great difficulty. He never calls upon man to do a thing that may be beyond his capacity or endurance. There is, in fact, so much regard for convenience in religion that if it may be hard for a person to stand up for prayer due to illness, he is permitted to offer it up in the sitting posture or even while lying in bed. In the same way, he is allowed to forego the fasts Ramzan if he be ill or in a journey. The same is the case with the other duties of religion also.........It is, as such, totally wrong to suppose that to live unto the requirements of the faith is a highly taxing business. This belief is due wholly to lack of will and absence of habit. If a person makes up his mind and lets the observance of religious postulates sink into himself as a settled tendency, he will soon see that there will be no peace for him otherwise.
(4) Mere mortals that we are, we are a prey to numerous weaknesses. There is the Devil, always on the look out to lure us into sin, and there is our own sensual self. It is, therefore not inconceivable that in spite of our sincere desire to observe the Divine ordinances and refrain from civil deeds, we may fail into error in a situation like this our attitude should be to seek the forgiveness of God as soon as we become morally aware of the infringement and resolve not to be guilty of it again Repentance at the commission of a sin. Provided that it is genuine, not only erases its effects altogether but also wins for one the love and pleasure of God. As the Quran says. "God loves those who seek forgiveness after committing a sin."
If the infringement be of a nature as to involve a sin against man also, like cruelty; injustice, back-biting. Violation of or encroachment upon the rights of others it will be necessary to make appropriate amends to the aggrieved for the misdeed in addition to seeking the forgiveness of God. We have already referred in the chapter on Monetary dealings and social conduct, to the Prophet's (Peace be upon him) Tradition that on the last day there will be people with a huge stock of Namaz, Roza, Zakat, and Hajj to their credit, but, side by side with it, they will also be carrying heavy load of wrongs perpetrated on their fellowmen. The good acts of such people will then be allotted to those against whom they had transgressed, and, if the claims of the latter will still remain unsatisfied, the transgressors will be thrown into the Hell, all their praying and worshipping notwithstanding.
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(5) The significance good morals command in faith and the crucial role they play in the spiritual evolution of man have been amply discussed in a previous chapter It should be a primary concern with all the votaries of God and religion to adorn themselves with the best of morals. But since moral behavior is closely related to one's inner disposition and personality, its cleansing and reformation is more difficult than that of the other spheres of our activity. As a general rule, one is to exert oneself to the utmost and assume deliberately even though one might not be actually in possession of them the moral virtues, such as, humility, mildness, affability, love, compassion, patience, contentment, generosity, self negation and sincerity and good will towards others, and avoided the opposite qualities like vanity, passion, stinginess, greed, jealousy, rejoicing at the misfortunes of others, and selfishness. Insha Allah, in due course. One’s personality will get cast into the new mould. A Tradition of the Prophet (Peace be upon him) assures that, "He who will assume chastity an effort. God will make him contented; he who will assume forbearance with an effort. God will make him forbearing." It is said that once a Companion complained to the Prophet (Peace be upon him) of his own hard-heartedness upon which the Prophet (Peace be upon him) advised him to make a habit of stroking gently the heads of the orphans. It was a remedial measure of identical style. Other moral healers have also attested to the efficacy of this method.
(6) Care should be taken to observe the prescribed modes of worship, specially the Namaz, in as ideal a way as possible, and also to keep up the Nafl Prayers. Among the supererogatory prayers the Tahajjud is the most valuable. Worship, whether it takes the physical or the financial form or be it a mixed one and whether it is compulsory or supererogatory, is definitely the greatest source of spiritual progress and access to God.
(7) The next thing is to make the recitation of the Quran and Zikr a part of one's daily routine.
It is suggested that the confession, Subhan Allah wa Alhamd-o-Lillah wa La-Ilah-a-Ilallah wa Allah-o-Akbar, and the Istighfar and Durood Shareef be recited a hundred times each, morning and evening. During the recitation, attention should be focused on the meanings of the words and phrases occurring in them, and the heart should also be made to participate in the task. It should also be confidently hoped during the act that, a part from the Divine recompense and reward that would accrue from the deed, one's soul might as well permeated with the radiance of God's name as a result of the auspiciousness of the phrases recited.
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Moreover, what is popularly known as Tasbeeh-i-Fatima (Subhan Allah, 33 times; Al-Hamd-o-Lillah, 33 times; Allah-o-Akbar, 34 times) may be recited, as for as possible, regularly after each Namaz. It does not take more than two minutes, and with a little care, every one can do it. On retiring to bed for the night the above Tasbeeh may be said out once again, and three times the Kalima-i-Istighfar,viz., Astaghfirullah-il-Lazi La-Ilaha-Illa Hual Hayul Qaiyum wa Atoob-o-Ilaih.
A suitable time may be fixed for the daily recitation of the Quran. The length of the recitation is not important; it may only be a section or two. What really matters is the regularity and the correctness of the recitation and the feelings of earnestness and reverence with it are done.
The aspirants are further advised to cultivate the habit of bringing the name of God on their tongues, in one from or another, at brief intervals during their hours of occupation, as for instance, by uttering Ya Allah, La Ilah-a-Illallah, or the full Kalima or Istighfar every little while. After the period of conscious finding a place in the select circle of those who have been spoken of in the Quran in these words: Men whom neither traffic nor merchandise can divert from the remembrance of God. (Nur , 5)
(8) After the Isha prayers in the night or at any other convenient hour, four or five minutes may be reserved for what among the Sufis is called 'meditation of death' . During these moments, a person should contemplate on what will occur to him when death will strike him down, which is an absolute certainly ; then what will his condition be when he will be buried in the grave after the necessary rituals of bathing and shrouding have been gone through and the funeral service has been said; what will he do in that dark, lonely call of the grave? How is he to pass the long period of suspense and agony intervening between his death and the day of final judgment if he does not prove worthy of Divine favor and forgiveness? And, finally, on the Last Day, what will his state be when the balance sheet of his conduct on the earth will be presented to God and He will pass His judgment? (These events should be visualized mentally as if one was actually going through them at the time.) Afterwards, he should pray to God with urgent solicitation for forgiveness, for death in a state of faith, and mercy in the life beyond.
(9) In worship, in Zikr and in all other acts of virtue, the eye should be solely on Divine approbation and recompense, in the earning of which full trust should be reposed. This, in religious terminology, is called, Iman-o-Ehtisab (i.e.Faith and Censorship). Two Rakats of Namaz offered up in this spirit are more precious than a hundred without it. With this as the permanent attitude of the mind, even the minutest trifles of life, like eating and drinking and the carrying out of the every day social and family obligations, get elevated to an act of prayer.
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(10) The making of sulemn entreaties to God for one's spiritual as well as legitimate worldly needs and aspirations is not only an effective means to their realization, but also a high act of worship by itself. A Tradition reads "Dua is the essence and marrow of worship. And another says." Upon whom the doors of Dua have opened. upon him the doors of mercy have opened. A votary should make it a point to supplicate to God with special care and ardency after each Namaz and at other suitable times believing in it to be a most efficacious means of earning Divine pleasure and gaining access unto him. Among the innumerable bounties conferred upon the Prophet (Peace be upon him) by God, a most exclusive was the endowment of his prayers with unique depth and fervor. Hundreds of his prayers are preserved in the books of Traditions and they are imbued with an extraordinary effulgence and auspiciousness . These Prayers have been assembled together by the scholars to make a separate volume. The volumes compiled by Mulla Ali Qari, called Al-Hizbul Azam, and Hazrat Thanvi,under the title of Maqbool, have the special advantage of containing the Urdu Translation of the prayers and can be obtained easily. Both of them have been divided into seven sections to provide one section for each day of the week. A section from one of these volumes may be read every day.
These ten suggestions will. Insha Allah, suffice for the seekers of religious and spiritual correction and reform, subject, of course, to the condition that they are acted upon diligently and honestly. But there are people who are temperamentally incapable of being profited by the mere reading of a book. For them the advice, again, is to give themselves the benefit of the company of a living guide.
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