Salient advices of Hadhrat Thanwī رَحِمَهُ اللَّهُ & Hadhrat Maseehullah sāhib رَحِمَهُ اللَّهُ
Malfooz from the Majlis of Hadhrat Maulana AH Makada sāhib دَامَتْ بَرَكَاتُهُ
A person asked Hadhrat Thanwī رَحِمَهُ اللَّهُ about a person who passed away on a Friday morning. Should the janazah be delayed till the Jummuah salaah? He replied, ” the janazah should not be delayed because the virtue of passing away on a Friday has already been obtained. There is no extra reward for delaying it till the Jummuah salaah”.
Hadhrat Maulana Maseehullah sāhib رَحِمَهُ اللَّهُ said:
When looking for a spouse, the girl and boy should be clear about what type of husband or wife they are looking for and what type of life they want. People ask about hobbies which are not things related to daily life. They should be asking about whether the girl likes to do house chores or not. Whether the boy is responsible to take care of his family or not.
Why Insan Has Been Created- Hadhrat Maseehulllah رحمه الله
Hadhrat Maseehul Ummat رحمه الله
(Remembering Allah Ta’ala)
This is the purpose for which Man was created. This coming into existence of Man (Insan), this”manufacturing” of Insan, is for this purpose only, that he should make the ibadat of Allah Ta’ala.
And I have not created the Jinn and Mankind but that they should worship Me. (S.51; A.56)
This is the object and purpose why Insan has been created. And if Insan deviates from this objective, then he has fallen from his status as Insan – in appearance he is alive, but he is actually dead!
What does this mean? It means that he is now of no use. Having deviated from his objective, instead of being useful and successful, he is now useless and a failure. To put it another way:
When an object has been created for a specific purpose and it does not fulfill that purpose, then it is useless and a failure.
For example: Take this pen in my hand. It has been made for the purpose of writing and not for eating. Clear and simple. If it cannot write, then it is not fulfilling the object for which it has been manufactured. It then becomes useless and redundant. It is a failure. Will you take extra care to keep it safely in your pocket or with your other writing materials? Of course not. You will throw it in the rubbish bin.
Do you understand this example?
So, in a similar way, if this human being does not fulfill the object for which he has been created, he is useless and redundant. Throw him also in the rubbish bin! This Insan has deviated from the purpose for which he has been created. So, being useless, having left off his objective, cast him also into the rubbish bin!
Yes, he may still have some little use as yet. So let him be. Let us not be hasty. He may not have the enthusiasm, the vim and vigour he should have, but he may not be completely dead. He may be of some use, so let him be.
Take the example of this pen again: It may not write. However, there may be a remedy available – the fountain pen may be filled with ink again, or the ball- pen may be fitted with a refill. Then it will be of use again, provided that the pen is capable of accepting that ink or refill. So, let us not be hasty in throwing it away. It may still be of some use.
THREE CATEGORIES OF INSAN
This Insan, therefore, has three possibilities:
(a) He is completely useless;
(b) He is neither completely useless nor is he of full use;
(c) He is of full use.
Let us take each category in turn.
(a) That Insan who is completely useless, one who has deviated completely from the purpose for which he has been created, who does not have the capacity within him to fulfil the object for which he has been created, is the gair-Mu’min (non-Muslim).
(b) In the second category is that person who is partially fulfilling his objective, but not fully so. Let him be as yet. He has the potential within him to accept Haq. Therefore, he is not without hope. There is a glimmer of hope, because one sees that, at times, he does accept the Haq and he does practice according to the Haq. There is promise in him. He is to be valued – he has the potential for qabىliat (acceptance). Yet, this much is quite obvious that an object is a failure and is useless in proportion to the degree it fails to achieve the basic objective and purpose for which it has been created.
(c) In this third category is that Insan who steadily, correctly and fully fulfils the purpose for which he has been created. This Insan attains the desired qurb (closeness) and the desired qabىliat,
and he has attained firmness and also a great value.So, Insan has different levels of attainment.
Coming back to Insan’s original purpose: We had said that, besides setting aside 6 to 7 hours for sleep regularly, whatever time that Insan has, is solely for ibadat. Whatever he does during the remaining 17 to 18 hours must never be free of ibadat. Whatever work he does, must be done solely with the niyyet (intention) of ibadat.
Source: For Friends part 6
Hadhrat Mianji Nur Muhammed رحمة الله عليه
He was born in 1201 Hijri. His hometown is Jhanjhaanah. His father’s name was Sayyid Jamal Muhammad Alawi. He is of the children of Hadhrat Shah Abdur Razzaq Jhanjhanwi. He is by birth an Alawi. In the ninth ancestral link, Hadhrat Mianji’s lineage links up with Shah Abdur Razzaq.
He acquired the Nisbat of Tareeqat from Hadhrat Shah Abdur Raheem. He took the utmost care to conceal his spiritual state. He had occupied himself with teaching the Qur’aan Shareef to little boys in the town of Lohaari which is near to Thaanabovan.
His obedience to the Sunnat was of a very lofty degree. For 30 years he never missed Takbir-e-عla of any Jamaat Salaat. His extreme concealment did not permit anyone to know of his excellences. It was a dream of Hadhrat Haji Imdadullah which ultimately revealed Hadhrat Mianji’s elevated status. Hadhrat Haji Imdadullah Sahib in his quest for a Shaikh was extremely restless. This will be explained in detail later. During this time, he saw Rasulullah (صلى الله عايه وسالم). But on account of extreme awe, he was unable to advance a step. Hadhrat Haji Sahib’s grandfather, Mullah Bulaqi arrived. Taking Haji Sahib’s hand, he propelled him (Haji Sahib) to Rasulullah (صلى الله عايه وسالم). Nabi-e-Kareem (صلى الله عايه وسالم) took the hand of Haji Sahib and placed it in the hand of Shaikhul Masha-ikh Hadhrat Mianji.
Since he had no awareness of Hadhrat Mianji, he was completely baffled after the dream. Who is this buzrug? Where can he be found? These were the perplexing issues for Hadhrat Haji Sahib. Several years passed in this condition of bewilderment and extreme agitation.
When Hadhrat Imdadullah’s Ustaad, Hadhrat Maulana Qalandar observed this restlessness, he advised Haji Sahib to go to Lohaari and meet with Hadhrat Mianji. “Perhaps your restlessness will decrease”, he said. On receiving this guidance from his Ustaad, Hadhrat Haji Sahib did not delay a moment. He set off on foot immediately for Lohaari. Restlessness and enthusiasm impelled him on with such force that his feet became blistered.
Finally, he reached Lohaari and went to meet Hadhrat Mianji. As his gaze fell on the auspicious face of his future spiritual father, the image he saw years ago in his dream stood before him. He had reached the end of his long quest and his dashed hopes suddenly came into full bloom.
Haji Imdadullah immediately fell at the feet of Hadhrat Mianji who simultaneously lifted Haji Sahib’s head. Embracing him, he said:
“Have you complete confidence in your dream?”
This very first Karaamat of Hadhrat Mianji further solidified the conviction of Haji Imdadullah.
Hadhrat Mianji’s Murshid was Hadhrat Shah Abdur Raheem who had made bay’t of Jihaad (as was mentioned earlier) at the hands of Hadhrat Sayyid Ahmad Shahid. He had sent a messenger to bring Hadhrat Mianji to make bay’t with Hadhrat Sayyid Ahmad. When the messenger arrived in Jhanjhaanah, Hadhrat Mianji was holding the reins of his horse in his hand and giving water to it. When the message was delivered, a kaifiyat settled over Hadhrat Mianji. The horse too was affected by this kaifiyat so much that it began rolling.
In response to the message, Hadhrat Mianji went to Sahaaranpْr and linked up with Hadhrat Sayyid Sahib’s caravan. When he reached Baalaakot in Punjab, Hadhrat Sayyid and Shah Abdur Raheem instructed him to return to Lohaari. In compliance with their instruction he returned to Lohaari and settled down permanently.
Hadhrat Haji Imdadullah narrates that Hadhrat Mianji once after Juma’ Salaat was giving people some Naseehat. People thinking that he was about to leave this world for the Aakhirat were much grieved and they even displayed their sadness. Conveying their feeling, they said to Hadhrat:
“We thought that in our homes we had a treasure to benefit from whenever we desired.”
Hadhrat responded:
“In the homes you have with you many of my friends. Consider them as my representatives.”
Hadhrat Mianji had appointed Hafiz Muhammad Zamin his khalifah at a public gathering and by implication others too were appointed. After a short while, Hadhrat Mianji became ill. He instructed his associates to take him to his hometown, Jhanjhaanah. Haji Imdadullah continues:
“When the cart in which he was journeying reached Thaanabovan, it was made to halt near to the Musjid. I too was present. Hadhrat said: ‘You are single while Hafiz Zamin Sahib and Shaikh Muhammad Sahib have families. It was my intention to impose mujaahadah and difficulty on you, but there is no escape from the Will of Allah Ta’ala. The call for the Journey of Aakhirah has arrived.’ When Hadhrat was speaking, I was leaning against the cart and crying. Consoling me, Hadhrat said: ‘The Faqir does not die. He is simply transformed from one abode to another. The same benefit which was experienced during the Faqir’s physical life will be acquired from his grave.’ ”
Finally, Hadhrat Mianji died a the age of 58 on Friday, 4th Ramadhaan Mubaarak 1259 Hijri. In terms of his wasiyyah he was buried in the field of Imaam Nasirud Deen Mahmْd Shahid Sabzwari.
Once a Saahib-e-Kashf who came to Jhanjhaanah visited the grave of Hadhrat Mianji. Afterwards he commented:
“Alas! Some zaalim (cruel person) has buried him near to Imaam Sayyid Mahmْd. On account of respect, he is withholding his anwaar (rays of spiritual illumination). If he had been buried in a desolate place, the world would have glittered with his anwaar. If there was not the danger of fitnah (strife), I would have exhumed him and buried him elsewhere so that all could witness his anwaar and blessings.”
Some people had intended to raise the height of the grave. However, in a dream he forbade them, saying that to do so is in conflict with the Sunnah.
Some Anecdotes
1) Hadhrat Nْr Muhammad left Lohaari and came to Jhanjhaanah because the Pathans of Lohaari had displeased him on some issue. After Hadhrat had left Lohaari, a series of fires, one after the other, raged through the different neighbourhoods of the town. The Pathans felt that the cause of this calamity was the displeasure of Hadhrat Mianji. They came to Jhanjhaanah and after considerable pleadings, they brought Hadhrat back to Lohaari. After Hadhrat’s return, there never again was a fire.
After sometime, the Pathans enquired from Hadhrat the reason for the fires after he had left. Hadhrat said: “The only thing I know is that occasionally on account of love for Lohaari, I would think of its neighbourhoods.”
2) Once when there was a severe drought, several people came to Hadhrat Mianji to request him for dua. At the time Hadhrat was sucking sugar-cane. Among these people, there was one with whom Hadhrat had a very informal and cordial relationship. Hadhrat said to him:
“If you suck the stalks which I had sucked, Insha’Allah, the rain will come.”
The person at first hesitated, but when pressed by the others, he started to chew and suck the stalks. As he did so, the rain clouds gathered and it began raining in torrents.
3) Once a farm caught fire. The farmer ran in consternation to Hadhrat and related what had happened. Hadhrat removed his topi from his head and gave it to the farmer, saying:
“Make haste and throw it into the fire.”
The farmer ran back to his farm and threw the topi into the raging fire which immediately died out.
4) Whenever Hadhrat Mianji would go to the market-place, all the traders would stand in respect. Once a non-Muslim objected to this. He convinced the traders to discard this practise and they agreed. Sometime thereafter when Hadhrat Mianji came to the market-place the non-Muslim too was present. Surprisingly, the non-Muslim was the first one to stand up in respect. All the other traders did likewise as usual. After Hadhrat left, the traders questioned the non-Muslim objector. He said: “I was helpless. I had no option other than to stand. When Hadhrat came, it seemed as if an invisible force had caught hold of my ears and commanded me to stand.”
5) Once an Aalim from Karnaal said to Hadhrat Mianji:
“We hear stories of people having seen the dismemberment of the bodies of the Auliya. Their heads, hands, feet, etc. all separated from their bodies.”
Hadhrat replied:
“My maternal uncle narrated that once he went to visit Hadhrat Mian Sahib at midday. The door of his room was closed although not bolted. He says: ‘When I opened the door I was shocked to see the entire body of Hadhrat Mian Sahib dismembered. As he saw me, the various limbs reunited. Hadhrat Mian Sahib sat up and told me not to divulge what I had seen.’ ”
6) Once a very prominent Sadhu was Hadhrat Mianji’s guest. As he was departing, he said:
“Mianji, in my bag is an elixir. Take it. It seems as if you are lacking in funds.”
(Elixir of Alchemy is a substance which transforms base metals into gold – Translator).
Hadhrat Mianji refusing acceptance said that he had no use for it. The Sadhu again insisted, but Hadhrat refused. When he insisted the third time, Hadhrat picked up a stone and flung it against the wall in front of them and said to the Sadhu: “Look!” When the Sadhu looked, he stared in astonishment at the wall, the whole of which had turned into gold.
The Sadhu commented:
“Mianji, truly you don’t need it.”
7) Hadhrat Shaikhul Islam, Maulana Madani said that the same kaifiyat (spiritual state) which constrained Mansْr al-Hallaj to proclaim: “Anal Haq” (I am The Truth, i.e. Allah) prevailed for six months on Hadhrat Mianji. But no one knew of this. He restrained himself admirably and continued with his teaching.
8) Once some people came to Hadhrat Mianji and asserted their desire for islaah (self-reformation). At that time Hadhrat was engaged in teaching the children. Instructing the children to continue with their lessons, Hadhrat went into his room with the people and closed the door. Inside Hadhrat began casting tawajjuh on the group. The biggest of the children (from the group of children learning their lessons) came and peeped through the keyhole. He saw Hadhrat Mianji with closed eyes sitting facing the people. The child narrated to the other children what he had seen. He then, with a group of children, imitated the scene. He pretended to be the shaikh and sat infront of them. All the children closed their eyes. When later Hadhrat Mianji learnt of the children’s act, he instructed the boy to sit infront of him with closed eyes. He, however became scared very quickly. Unable to bear it, he got up and went away. In his old age he said that at the time during his childhood when he had set with closed eyes infront of Mianji, it seemed as if a burning flame was put on his heart, which he was unable to bear. Immediately thereafter the flame lifted. He continues:
“Nevertheless, the effect of that childhood experience is such that even now on a dark night, inside the house, during winter with my face covered under the blanket, I am aware of the movement of the leaves of the Neem tree outside the house.”
9) Either Hadhrat Maulana Rashid Ahmad Gangohi or Hadhrat Maulana Ashraf Ali Thanwi narrated that someone informed Hadhrat Mianji of a man who had an exceptionally beautiful voice. The informer suggested to Hadhrat to sometimes listen to a na’t (song) of this person. Hadhrat Mianji said:
“Sometimes people ask me to be the Imaam. On the question of singing even without the accompaniment of musical instruments there is difference of opinion. Further it is negatory of caution to listen to it. Therefore, I shall not listen to it.”
After narrating this episode, Hadhrat Thanwi commented:
“This indicates the degree of his respect and regard for the post of Imaamate. He abstains from even an ikhtilaaf (an act which some say is permissible and others say is not permissible). This was a pure Sْfi who cared so much for the Shariah.”
10) When Hadhrat Haji Imdadullah took up residence in the Peer Muhammadwali Musjid of Thaanabovan, there was no veranda to the Musjid. There were some graves and some trees. A buzrug by the name Hasan Ali Shah who participated in Simaa’ lived there. But he was not a man of the world. He was sincere. When Hadhrat Imdadullah arrived, this buzrug, out of respect, left the place and went to Shah Wilaayat Sahib (this is the name of a suburb). This buzrug inspite of his advanced age, vacated the place for Haji Imdadullah who was at the time a young man.
Hadhrat Mianji Nْr Muhammad would occasionally visit the place. In this place was a family whose land was expropriated. The family was contesting the action in a bid to reclaim the land. They came to Hadhrat Mianji for dua in this regard. Hadhrat said:
“My Haji (i.e. Haji Imdadullah) finds it difficult to sit here. Build for him a veranda here. I shall make dua.”
They promised to build the veranda.
The matter was heard in court at Ilahabad. The family was successful and the land was restored to them. The outcome of their application was conveyed to them by a special letter of the authorities. In happiness they informed Hadhrat Mianji who said:
“Do you also remember your promise?”
They said that they could afford only half the cost of the veranda. Hadhrat Mianji commented:
“Very well, even if it is half.”
Soon thereafter came the following official notification from Ilahabad:
“The expropriation will be reinstated after the death of the owner.”
They hastened to Hadhrat with this news. Hadhrat said:
“After all, you, yourselves, have halved it. Now, what can I do?”
His Khulafaa
That Hadhrat Mianji was a fountainhead of faidhaan and Irfaan (spiritual benefits and divine knowledge) and that his system of tarbiyat (spiritual and moral training) was of exceptionally lofty degree and most effective, can be ascertained from the fact that the Irfaani and Roohaani pedestal of his Khulafaa are of such elevated status that each one of them constituted a Star and Sun of spiritual guidance in their time. The following are the names of these illustrious khulafaa of Hadhrat Mianji:
Haji Imdadullah Muhaajire Makki, Hadhrat Hafiz Muhammad Zamin Shahid, Hadhrat Maulana Shaikh Muhammad Farْki Thanvi, Hadhrat Shair Muhammad Khan Lohari, Hadhrat Sayyid Muhammad Amir Jhanjhanvi and Hadhrat Barkat Ali Shah.
Hadhrat Hafiz Zamin was martyred on the 24th Muharram 1274 Hijri on a Monday at the time of Zuhr in the Jihaad campaign against the British at Shaamli. He is buried in Thaanabovan.
Hadhrat Maulana Shaikh Muhammad Thanwi passed away at 10 a.m. on Tuesday, 7th Rabiuth Thaani 1296 Hijri. He is buried near the Eidgah in Thaanabovan.
Since the elevated name of Hadhrat Haji Imdadullah is listed in our Shajarah, we shall now discuss him.
Things Which Are Always Troublesome – Hazrat Thānwī Rahimahullāh
Hadrat Thānwī rahimahullāh said: There are three things which are always troublesome:
1. Regret over the past.
2. Doubts about the present.
3. Fear about the future.
Harm to The Seeker When he Regrets About The Past
My Hadrat said: “Regret over the past causes the seeker to grieve.” In other words, when he errs, he must seek forgiveness and move ahead. For example, if your hands get dirty, wash them with soap. Do not sit and cry, do not ask yourself why they got dirty.
If you have salāhs and fasts which you missed in the past, or you have obligatory dues which you owe to people, you must start making up for the missed salāhs and fasts, and start paying your dues. As long as you do not make up or obligations are not paid, you cannot tread the path of righteousness in the correct manner.
Hadrat Hājī Muhammad Sharīf Sāhib rahimahullāh said: “The essential striving of a seeker has to be on the present. He must be conscious of the present under every condition. In other words, he must constantly check whether his present life is lived with good deeds or in sin. He must continue expressing gratitude over good deeds and seek forgiveness over sins. An elder says: “Hand over the future to the affectionate Master [Allāh ta‛ālā]. We are not accountable for what is going to happen in the future.”
Maulānā Rūmī rahimahullāh said: “The past and future are veils from Allāh ta‛ālā.” Hadrat Thānwī rahimahullāh said that even if thirty years of your life have passed, you must repent today, and start making up for your missed salāhs and fasts. If you do this, your thirty years will also be recorded as good deeds. You will not be considered to be righteous from now, but will be recorded as a righteous person from the beginning.
A Hadīth states:
Be conscious and mindful of Allāh ta‛ālā, you will find Him in front of you.
Hadrat Hājī Imdādullāh Sāhib rahimahullāh used to ask his associates to meditate on the following when they were engaged in dhikr:
No matter in which direction you turn, it is there that Allāh is attentive.1
You must just continue with what you have to do, i.e. dhikr wa fikr. By dhikr we mean remembrance, and by fikr we mean a concern for rectification. In short, consider proximity to Allāh ta‛ālā to be your objective. Make a conscious effort to abstain from sins and do all good deeds by your will. If you commit any mistake, seek forgiveness. Do not fret over why it happened or why it did not happen. This is an excess and amounts to exceeding the bounds. Allāh ta‛ālā and Rasūlullāh sallallāhu ‛alayhi wa sallam prohibited us from this.
Allāh ta‛ālā says:
Do not commit undue excess in your Dīn.
Rasūlullāh sallallāhu ‛alayhi wa sallam said:
Allāh ta‛ālā makes it difficult for a person who imposes difficulty on his self.
Choose the middle way, seek ways of gaining closeness to Allāh ta‛ālā and remain steadfast.
A Serious Illness
There is one illness which remains all the time: A person feels that his actions are sufficient and his efforts are plentiful. Consequently, he is always waiting to see the results and fruits of his efforts. He feels his pan of good deeds is full with the bestowals of Allāh ta‛ālā. How can our deeds ever encompass the bestowals of Allāh ta‛ālā!? Once you realize this, you will never consider yourself to be successful, you will always be ungrateful and remain deprived. Even if you are successful – according to you – and the success is then removed, you will experience the same constriction and worry because feeling constricted and experiencing worries never come to an end. Ups and down continue throughout one’s life.
In short, you must always seek Allāh’s ta‛ālā pleasure and flee from His wrath. Also abstain from actions in which there is a danger of earning Allāh’s ta‛ālā displeasure. Furthermore, do not consider yourself to be among the the special and close servants of Allāh ta‛ālā. If you think you are from them, you will feel uncomfortable among the masses. You must melt and humble yourself because you will have to bear unpleasant situations. If Qārī ‛Abd al-Bāsit Misrī was asked to teach Nurānī Qā’idah (an elementary and primary text for teaching the Qur’ān), he will not teach it. And if he is an expert in the field, he will never refuse to teach it. Humility means: to lower one’s self from an elevated position for the sake of benefiting people. You should neither seek immediate nor deferred benefits and fruits. Do not desire quick results for your good deeds.
Hadrat Thānwī rahimahullāh said: “You must constantly pray to Allāh ta‛ālā to give you the inspiration to do good deeds in this world, bless you with Paradise in the Hereafter, and save you from the Hell-fire. This is the prescribed way of the path, and this is the way of the Sunnah.
Discourses of Allah Ta’ala’s Consciousness
1. Malfoozat of Hakim ul-Ummat, Maulana Ashraf Ali Thanwi (Rahmatullah Alaihi)
The following are from ‘Malfoozat’, a book of anecdotes by Hakim ul-Ummat, Maulana Ashraf Ali Thanwi (Rahmatullah Alaihi):
When a woman attains nisbat-e-batini, she acquires a lofty and a wonderful pedestal. Once during a drought, people went to a saintly lady and asked her to make dua for rain. She went to a small raised platform whereon she usually performed her Namaz. She loosened her hair and swept the platform with it. After sweeping she raised her gaze towards the heaven and supplicated:
I have done the sweeping, you now sparkle the water. As she said this, rain started to come down in torrents. Humility and supplication are indeed wonderful.
– (Nisbat-e-Batini: A special, lofty relationship of proximity with Allah Taala).
A man came and requested that dua be made for him. Hadhrat Thanvi (Rahmatullah ‘alaih) said:
Brother! You too make dua and I also shall make dua.
The man said: My tongue is not fit for dua.
(In other words, he did not consider himself worthy of making dua.)
Hadhrat Thanvi (Rahmatullah Alaihi) replied: Do you recite the Kalima? The man said: Yes. Hadhrat Thanvi:
Kalimah has greater blessing than dua. How come your tongue is worthy of reciting the Kalimah? In fact, shaitan made dua at the very time when he as being cursed by Allah Ta’ala.
He supplicated: Grant me respite until the day when people will be resurrected.
Allah Ta’ala answered his dua: You are among those who have been granted respite.
When even shaitan was not deprived of acceptance of dua, how can we be deprived? Shaitan has deceived us into believing that our tongues are not worthy of making dua. People consider this attitude to be humility.
People now consider spiritual states of ecstasy (kayfiyat) to be the goal of Sulook (Tasawwuf). Even if animals at times experience certain conditions of ecstasy when influenced by music and singing. Once an expert, in a challenge, defied his opponent, saying:
You will be able to measure my expertise and excellence when you behold the wild beasts of the jungle, subservient under the sway of my influence. Let us go to the jungle and sing our songs. At that time I will put a rope around the neck of every animal. It is left then to you to remove the ropes from their necks.
They went into the forest and the expert commenced his bewitching singing. So enthralling was his singing that wild animals came out from all directions and submissively stood in is presence. He took hold of the animals one by one and put a rope around each one’s neck. He than ceased his singing; the animals scattered and disappeared into the forest. He now challenged his rival to start his singing, gather the animals and remove the ropes. However, he was rendered helpless. Emotional states are common to both man and beast. Such states in man, therefore, do not represent any achievement or excellence.
The Rank of Ṣabr: Three Aspects – Teachings of Hazrat Moulana Maseehullah رحمه الله
The Rank of Ṣabr: Three Aspects
Ṣabr ʿalaṭ-ṭāʿāt: To have ṣabr (patience) at the time of having to perform ībādat. For example, one’s mood was such that one had no desire to perform namāz. However, one’s temperament was kept in check and namāz was performed. Whatever burden the tabiyat felt, whatever distaste he may have experienced, were completely ignored and namāz was performed.
Ṣabr ʿanil-maʿṣiyat: To have ṣabr when the tabiyat inclines towards sin. For example, a pretty face passes by and the eyes become corrupt, but immediately sensibility prevails and he scolds himself: ‘What! Is Allāh l not watching you? Have you no shame? Do you have no fear of Allāh l, of standing in front of Him on the Day of Qiyāmat (Resurrection)? What answer will you give then?’ With this awareness, he immediately recites: ‘And there is no might, nor power, except in Allāh l, the Most High, the Most Great.’ and he opposes the immoral inclination of the nafs. He has not given in to the nafs.
Ṣabr fil-muṣībat: To make ṣabr when faced with some difficulty. For example, some incident has occurred contrary to one’s tabiyat, causing difficulty, harm or grief, in connection with one’s jān (health), māl (wealth), or ābrū (honour). For instance, a child passes away, or one’s money or goods have been stolen, or one’s honour has been besmirched. When this happens, the tabiyat is upset and it feels burdened as if a heavy load has been placed on it. However, immediately the understanding is there: ‘This is not from my side. I did not request this difficulty. This is from that Being who has created me. There is some wisdom in it. There must be some good in it for me. It is to save me from some future harm.
(Majālis Masīḥul ʿUmmah: For Friends – Vol. 1, page 335)
Source: A TRUE HUMAN BEING – a compilation of short sayings and advices from the spiritual discourses of Shaykh Muḥammad Masīḥullāh Khān رحمه الل
