Compiled from the Teachings of

Hadhrat Maulana Mohamed Maseehullah Khan

Dr. Ismail Mangera

•
~~~
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Good Character CONTENTS

Dt Ismail Mangera

lntrod uction ·····-························· .......................................................................... .

Section One: Akhltiq-.e-raueloh ...........................................................

IIIII
Section Two: Akhloq·e--homeedah .............................................. . lH
Section Three: The Constitution of a. Person ........................ .. 29
0 00 00
The Example ............................................................................... 32
The Method ................................................................................ 34
ISBN 81-7101-502-6
Deficiencies ............................................................... ................... 37
Edition 20 II Section Four: The Journey of Sulook ........................................................... 40
TP-050-11 Conclusion ~··~~~, o 0 '"'" o 0 1 I 0. 0 1 , , • • , , • • ~-•••• •~ • • ••• • • 1 1 o or 0 . . o •• 00 I I I 0 01 I I ••~ 01 LW 00 0 fO I . o• 01 0 to" 0 ~ o Ol 0 0 010 °0 O 0 • 1 • • • • • • ' • • ' ' I~ 62
Acknowledgements ................................................................................................. ·64
Published by Mohammad Yunusfor Post Script ...................... ..................... ....................................................................... 65
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 PREFACE
"After rectification of beliefs and za<:~hiri actions, it is
fardh upon every Muslim to rectify his baatini
actions. Numerous Qur'anic ayaat and Ahadith
explicitly indicate the fard hi at of this.~
The above words of Hadhrat Thanvi (R.A.) give us a valuable perspectiv~
on the priorities of the tvf•1slim. Alhamdolillah, the Y.M.M.A. has published
"Kitaabul Imaan" (for rectification of beliefs) and "Kitaabut-Tahaarah" and
"Kitaabus Snlaat~ (which are essential parts of zaahiri action:i), and logically
followed by "Good Charactd' (to correct baatini actions).
Just as the demand for the first three booklets increased, -::ausing us
to reprint sewrnl editions, the demnnd for "Good Character" has also
increased . The series "For Friends" has caused a further demand for "Good
Character" and this has necessitated a rt·print of this booklet.
This is a very healthy devdopment in the progress of the Muslim
community. The Y.M.M.A. feds privileged to be in the position of present-
ing a reprint of this vnluable booklt!t.
The Publishers
August 19n
Safar 1413
0~~~.>:
• He who has putitwd (llis Nafs), vet'iiJ he has ..lained success."
INTRODUCTION
<.iood character is desired by everyone. All cultures strive to inculcate
good manners whereby individuals could attain good characters.
Good character also distinguishes the "civilised" from the "uncivilised" in
groups and communities. In other words, the degree of ..civilisation" is
dependent on the quality of the characters of the individuals making up a
community - - the greater the refinement of character the more highly
developed that community will be. This is easily understood.
The question that arises is: What are good manners and which character-
type can be considered best? In other words: What standard must one
adopt . and whose example should one quote and follow?
The answer is simple: The standard to follow is that laid down by the
Creator of mankind - namely Allah Ta'ala- Who has set out this
standard in a specific Book. the Qur 'an. The example to quote and follow
is of that person specifically appointed by Allah Ta'ala for the task of
showing mankind how to observe this standard. namely Muhammad
(Sal/allalw-alayhi-wasallam) the Rasool of Allah. Muhammed (Sallallahu·
alayhi-wasallam) lived according to this standard, and in turn. taught
and traine<i a group of people:", the Sahaba (Radi·allahu-anhum), to live
accordingly. The Sahaba ( Radi-al/ahu-anhum) in turn trained others
and in this manner the teachings of Muhammed (Sallallahu-alayhi-
wasaJ/am) have been maintained till the present.
In this day and age where there is a tendency to shy away from anything
connected with " Deen ·: and an even greater tendency to be frightened off
when the term "Shariat"is used ·-- the attitude being that these subjects
 co~cern t~e Ulema only - it is trag1c to see the subject of "Tasawwuf' HEADT.NG- THE DEBASH.JG OUA.LITY
bemg avoided to an even greater extent. The general attitude is that
"Tasawwuf"concerns only that small group of obscure people known as Definition: A brief descnption of this quality.
'Sufi Mystics·~
Dancers & Consequences: A brief description of its harmtut effects.
Prevention: An outline of the preventative measures recommended.
The above subjects, however, are essential to the development of good Treatment: An outline of the measures required to eradicate the quality
~haracter. An attempt will be made in this booklet, insha'al/ah ta'a/a, to should it be present.
mtroduce the re~der to these subjects in a manner that will be easy to
un~erstand. It wdl be seen that these subjects are most important and * * *
~asic to character development and neglect of .my one section will result Section Two deals with praiseworthy qualities in a character. The-
m a character th:.t is deficient. layout is similar:

Most people are familiar with health-guide booklets relating to physical HEADING- THE PRAISEWORTHY QUALITY
health, therefore the approach used here is very similar. Just as a sound
and healthy body is des~red by everybody, similarly a sound and healthy Essence: A brief description of this quality.
character should be everybody's aim. Just as a body afflicted by sores and Acquisition: An outline of the method of acquiring this quality.
cancer cannot be considered healthy, similarly a character full of malice
an~ hatred ~annot ~ considered healthy. Just as grooming of the skin, * * *
natls and hair adds beauty, similarly refinement of manners will make a Section Three deals with a few important topics related to the firs·t two
character beautiful. Just as any physical disproportion or defect does not sections. and ends with some pertinent comments.
allow the body to function normally and to the maximum benefit of the
individual, his family and his community, similarly a defective character Section Four deals with closely related aspects not covered in the
will cause harm, even to a greater extent. preceeding sections, and also serves as an introduction to further reading.
A note on the terminology used
Therefore, just as it is essentiai to know the conditions causir•g ill health -
and the measures required to remedy them, it is of the utmost importance Many terms have been retained in their Arabic or Urdu form (printed in
to recognise the qualities constituting a bad character, and to understand Italics). Where the English equivalent of these terms is used, it must be
the measures ~equired to eradicate them. However, a good character has borne in mind that the meaning meant to be conveyed is the original
positive qualities as well, and it is equally essential to have knowledge of Arabic or Urdu one and not the English one.
these qualities and the measures req1lired to acquire them. There are two reasons for this:

This booklet fs divided into four sections:
Sertion One deals with debasing qualities in a character. The Jay-out is
as follows:
2 3
I. Words have specific connotations as well as certain meanings
associated with the culture in which they flourish.
For example: The term "god'• is an English term to describe a deity,
allowing several meanings dependant on its usage: "godling.. is a
little god; .. goddess•• is a female god; "gods.. means more than one
god; etc. Only if this term is spell with a capital"G" does its meaning
approach the meaning that is assigned to the term "ALLAH" ~
which has only one Arabic spelling, no plural, no feminine gender,
etc.
2. The subject matter has a set of technical terms of its owr., the
SECTION ONE
meanings having special connotations differing from common
usage. AKHLAQ-E-RAZEELAH ~.s.~ <jJJ.;I
For example: ''Muhabbat"means .. love", but in the context of the
subject matter it denotes the special affection that is developed in THE DEBASING QUALITIES
relation to AJiah Ta 'ala or Rasoolullah (Sallallahu-alayhi-wasallam)
or the pious.
HIRS ~.-.!' GREED
Terms not explained in the text appear in the glossary.
Definition
The total attachment to, and engrossment in, materialism.

Dancers and Consequences

Greed has no end point. Like a fire raging more and more as additional
fuel is fed into it, a person with greed desires more and more irrespective
of how much he has already attained.

Greed in various guises is the root of all ills. Immorality is nothing but
lust for pleasure; arrogance is greed for fame.

The ~ffects of Hirs can be seen in features like dishonesty, strife, needless
lawsuits, mental anguis_h, spiritual stunting and a host of other debasing
features seen in society.

:.J Prevention
1. Recognise and admit that Hirs is despicable- a greedy person is
contemptible. Make a resolution not to be contrqlled by greed.
ii. Assess one's priorities and necessities in life - strive to fulfill these
but curb the desire for anything in excess.
iii. Be contented with what Allah Ta 'ala, the Dest Provider, has granted
- i.e. count one's blessings.
iv. Avoid obsession with events..in the unforeseen future ..

Treatment
Cut down on expenses - check extragavance and avoid luxuries.
s
 11.
Act agamst o!'e's Najs, contrary to one's desires- abstain not only
from everythmg haraam, but also from certain items which may be
halaa/ but non-essential. This is termed Mujaqhadah. Prevention
• • • i. Control of the Nafs by means of Mujaahadah and Riyadhat.
11. Development of Sabr (patience) and Hilm (forebearance).
TAMA' ~ AVARICE
Definition Treatment
1. Pause to reflect- avoid reacting immediately to any situation.
This is a stage beyond Hirs - greed drives one now to deliberately
transgress the Shariat. ii. Analyse the cause of the anger- is it for the sake of Allah Ta 'ala or
is it for personal reasons?
Dangers and Consequences
m. Ask one's self: would I like Allah Ta 'ala to treat me for my
If Tama.' is allowed even a little leeway, it pr'events one -attaining shortcomings as I am about to treat my detractor ...?
perfection. IfTama' is left completely unchecked one may fall prey to the
deadly sins of shirk and kufr. iv. Recite "A oozo ...... "to repel Shaitaan.
v. Change posture and position - if standing, sit; if sitting, lie down.
Prevention and Treatment vi. Drink cold water, or make wudhu with cold water.
The same measures prescribed for Hirs are applicable here. Greater
vu. Take up a book to read, or involve one's self in another activ.ity.
emphasis should be placed on Mujaahadah.
vm. Remove one's self from the situation by leaving the room.
* * *
ix. Remind one's self that this is but a test from Allah Ta 'ala and was
GHUSSAH ~
Definition
ANGER/RAGE
!I written in one's taqdir (fate).

Correction is an important principle where one's anger has exceeded

Revenge, in the form of erupting or exploding in anger, taken at some the bounds of Shariat. This is done as follows:
slight or personal injury.
i. Make istigfar.
Danger and Consequences n. Apologise humbly to the person on whom one has vented one's
anger.
Uncontrolled anger leads to rage, quarrels, hatred, violence and a host of
other evils. To be completely devoid of anger is the opposite extreme and l iii. Impose a penalty as punishment on one's self- make nafl salaat,
manifests as cowardice, which also falls in the category of tieing keep nafl fasts. give sadqa, etc.
despicable.
* * *
It must be pointed out that anger is an essential, insti~ctive·quality. Thus,
anger developing in an individual is not in his control, buUhti individual 0}~.,..-; USELESS SPEECH
has the option of giving expression to the anger OJ .nof. The ideal,
This broad category has numerous sub-headings. Only a few obvious
therefore, is anger reacting only to the·demands oj1he Shariat.
ones will be listed.
6
7
 DAROOGH ~.)./) TO LIE Treatment
Definition 1. Consider one's words carefully before uttering them.

To speak an untruth. Even to relate to others what has been related to one u. Speak minimally - and only if it is beneficial.
without first personally verifying it, falls within this heading. iii. Avoid idleness- keep one's self engaged in ta'leem, tilaawat, zikr,
• etc.
Dancers and Consequences * • •
}
i. Lying is like debauchery, leading to disgrace and punishment. HUB-BE MAAL AUR BUKHL JJ· _.~,t JL..;:p
n. Rasoolullah (Sallallahu-alayhi- wasallam) said that false evidence is LOVE OF WEALTH AND MISERLINESS
equivalent to shirk.
Definition
GEEBAT ~
..
. .., TO BACKBITE Attachment to wealth and not spending thereof when required to do so in
the following situations:
Definition (a) When stipulated by the Shariat - i.e. giving of zakaat,
spending to perform Haj. supporting dependants, etc.
To relate in a person's absence anything about him in a manner that
would offend him, even though it may be the truth. It should also be (b) When spending would be an act of kindness and charity.
noted that Geebat is not necessarily restricted to derogatory remarks but
(c) When one's dignity and honour have to be protected.
includes insinuations, gesture~ and mimicry which are offensive.
Dangers and Consequences
Dangers and Consequences
1. A person afflicted with this illness leads a miserable existence.
t. Geebat has been equated with the act of eating the flesh of one's
dead brother. (Qur'an). 11. He is deprived of the du 'as of the poor.
u. In the Hadith it has been related that Geebat is worse than 111. Disgrace awaits this person in the Aakhirat- thus he clings to this
fornication. world and is reluctant to leave it.

To create quarrels. } These also fall under the category Pre"Vention

To laugh or jest excessively. of useless speech, but arc often 1. Keep in mind that both Hub-be Maal and Bukhl are evil.
To praise unduly. overlooked.

!
11. Think of death and the consequences in the grave and the Aakhirat
The following general measures are advocated for the remedy of Fazool -one's wealth will be left for others who will not necessarily use it
Go'ey. beneficially.
1
Prevention Treatment
i. Look at people's good qualities. 1. Assess one's necessities, and budget accordingly. (It is not against
ii. Speak well of others. the Shariat to save money).
8 9
u. Superfluous wealth should be spent. Initially spend freely in matters mosquito, by Allah, He would not have allowed any kaafir
of Deen until one has developed the habit of spending, then cut even a drink of water from lt." (A kaafir is a disbeliever, and
down to moderation. Allah :s- enemy).
.. .. Important Note
HUB-BEDUNYA ~~ __--::,
LOVEOF·WORLDLY It is obvious from the foregoing that:-
THINGS/MATERIALISM (a) Wealth and family do not necessarily constitute Hub-be Maal and
Hub-be Dunya. A Hadith of Rasoolullah (Sa/lallahu-alayhi--
Definition wasallam) states:
Dunya is defined as that condition or activity that maKes one forgetful of .. "Halaal wealth is a benefit t~ a pious man."
Allah Ta'ala. Explained in another way, it is that condition or activity
(b) It is not against the Shariat to budget, save and have a schedule. In
concerned with the satisfaction of desires and of no benefit in the
fact, every action should be thought out carefully, the pros and cons
Aakhirat. Hub-be Dunya would therefore mean involvement in such
weighed, and the results in Dunya and Aakhirat asc:rtained before
activities.
being executed.
Too-le-amal lYI J~ - having great ambitions and hopes for (c) It is also not against the Shariat to possess items of good quality, but
future material gain~- is a branch of Hub-be Dunya.
the Shariat condemns extravagance. Allah Ta'ala states in the
Qur'on:
Dangers and Consequences
"Do not waste. Verily, the wasters are the brothers of
Hub-be Dunya is the root of all evil. It is obvious that anyone havmg no Shaitaan."
concern for the consequences of his actions will not be bothered with
doing good and avoiding evil.
.. .. •
HUB-BEJAR o~d
. / . LOVE FOR FAME
Prevention and Treatment
1. Think often of death. Definition
ii. Think and meditate about the Aakhirat and the Day of Questioning The desire to capture peoples' hearts - to attain rank and prestige; to be
-the greater the concern for one's situation in the Aakhirat. the held in high esteem and be ruler over Allah Ta'ola's creation; to have
lesser will be ·one's love for Dunya. others submissive and obedient!
iii. Consider one's self a traveller passing through this world, and take
from its material wealth only that which is offered by Allah Ta'ola. Dangers and Consequences
neither desiring nor grabbing more. i. A big danger is its insidiousness. It lurks unnoticed in one until it 1s
tv. Avoid scheming and entertaining hopes for the unforesceab1: uncovered by an incident where one finds one's self becoming upset
future. at not being honoured!

v. Look at wealth in its proper perspective. A Hadith of Rasoolullah ii. Hub-be Jah creates jealousies. Others seek to harm one afflicted
(Sallallahu-alayhi-wasal/am) states: with this illness, while this person has to guard himself against their
"If the value of the world was equal to that of the wing of a conspiracies.
10 11
 iii. Even worse is that unchecked Hub-be Jah leads to Ujub and Prevention and Treatment
Takabbur (see below).
i. Acknowledge that all achievements are Blessangs from Allah Ta'ala
However, not all rank and status is detrimental. A certain degree of Jah is and that He has t'he Power to snatch them away.
necessary as protection against bullies and tyrants. The best Jah is that iL Look closely at one's own faults and shortcomings; and look at the
conferred by Allah Ta 'ala without asking - such rank and status is good in the numerous persons who are better and more pious than
indeed a bounty and blessing. one's self.
• • •
Prevention
TAKABBUR ~ ARROGANCE
i. Remain unknown - avoid publicity and limelight.
ii. Analyse all praise and compliments. Is one really deserving of these? Definition
Is there not even a trace of insincerity in one's actions? This is a stage beyond Ujub: Ujub is conceit; Takabbur is conceit plusan
attitude of superiority- others are regarded with disdain and contempt.
Treatment
Danger and Consequences
Be well aware and contmuously mindful of the following:
i. Takabbur is very subtle in its different modes of presentation. The
(a) The world and everything in it is temporary - both praised and . danger lies in th~ fact that one can easily be deceived into thin~ing
those who praise are bound to perish. that one does not have this illness! It is necessary to seek the servaces
(b) Many kings, statesmen and famous personalities have already of an expert diagnostician to uncover Takabbur in one's self.
passed into historical oblivion. Even though the names of a few ii. Takabbur makes one opinionated, quick-tempered, stubborn,
remain in the pages of history it is of no benefit-~o them. What sense disdainful towards others, and one becoJ!leS haughty in one's
is there in cultivating such an ephemeral quality like prestige, which behaviour.
exists only in the imaginations of people?
lli. It was Takabbur that cat1sed Shaitaan to disobey Allah Ta'ala,
causing his own downfall.
iv. A Hadith states:
UJUB ~ CONCEIT "He who has a grain of Kibr in his heart, will not enter Jannat."

Definition Prevention and Treatment

To consider one's achievements in matlc:rs of Deen and Dunya to t>e In addition to the measures outlined above for tlub·be Jah and Ujub, the
self-attained (and not from Allah. Ta'ala), ~ithout fear of any loss. following are advocated:

Dangers and Consequences i. Acknowledge that oniy Allah Ta 'ala is Perfect in all qualities.

i. Ujub is a step towards Kibr. ii. Look at one's own insignificance: one's beginning was a inere clot of
blood, and one's end will be a lifeless corpse, and betwe~n these two
u. The moment'one's self-esteem nses, one recedes from A 1/ah To 'ala's stages one is walking around with a 1container- one's bowe.ls- full
Grace and one invites His Wrath. of mth ... ! Is there any cause for·arrogance?
12
2 13
 iii. Humbl!: one's self in front of those one considers inferior, and extol
their good qualities.
.. * .
RIYAA ~~ SHOW/OSTENTATION/INSINCERITY
Definition
To have an intention oi appearing good or pious in the ~yes <>f others and
tl.ereby enhanc~ one's dignity in appearing obedient to Allah Ta 'ala. The
intention is not solely to gain the pleasure of Allah Ta 'ala.
Dangers ·and Consequences
1. One's intention in Riyaa is two-fold - Riyfla is thus considered to
be shirke-asghar (minor shirk).
ii. Rasoolullah (Sal/allahu-alayhi-wf!sallam) said that a deed con-
taminated by even an a( om of Riyaa is unacceptable to A 1/ah Ta 'ala.
iii. Riyaa is another illness that presents deviously and very subtly: it
may manifest in body form and features; in speech and name-
dropping; in one's dress; in public association with the pious, etc. It
is essential to have the guidance of an expert to prevent one from
falling into the numerous pitfalls present.
iv. Riyaa may be absent initially, but may present itself during the
action or even after the action is completed - sometimes years
later!
Prevention and Treatment
Important Warning
Most conscientious people are afflicted by unfounded doubts as to the
sincerity within themselves. The Niyat should be checked - if correct.all
doubts should be discarded and ibaadat continued as required by the
Shariat. Should one detect Riyaa within one's self one should not
terminate one's ibaadat: firstly, it is not permissible to stop a fard
ibaadat; secondly correcting one's intention is sufficient to remedy this
illness.
* * *
BASAD ~ JEALOUSY
Definition
Hasad is the name given to that condition where: (a) one sees somebody
in good circumstances; (b) one is displeased at that good, and (c) one
desires that the good circumstances should be destroyed.
To see somebody in good circumstances and desiring that good for one's
self without wishing any harm to the person or his good condition, is not
Hasad, but harmless envy. This envy is permissibJe and not sinful.
Dangers and Consequences
i. The person afflicted with Hasadloses his contentment and peace of
mind. He ·reels vexed and frustrated. He pines away in the
anticipation of his "opponent's" disgrace and fall from riches to
rags.
u. Such a person's good deeds get annulled and he invites Allah
Ta'ala's Wrath. Rasoolullah (Sallallahu-alayhi-wasallam) said:
"Jealousy devours cood deeds like fire devours wood."

i. Treat Hub-be Jah - the trunk whose offshoot is Riyaa; Prevention

n. Riyaa is dependant on Niyat (Intention). One's intention should be i. Treat the underlying cause: Takabbur, Hub-be Mao/, Bukhl, etc.
corrected before an action, during the action and afterwards. Treatment
iii. Nafl ibaadat should be performed in privacy and secret wherever i. Suppress any feelings of jealousy and act against their demands.
possible. (Note: Seeing Hasad usually arises instinctively, its appearance is
iv. Be consistent with one's ibaadat and make ibaadat in abundance. In
I not within one's control.)
this manner Riyaa will disappear as. habit takes over and makes way
for sincerity to develop.
14 ... I ii. Associate with tire so-called .. opponent", be humble and hospitable
and speak well of him.
15

I
as-.~~--------~---------------- l
 HIQD WA KEENAH 4A# MALICE AND His condition then deteriorates. Abscesses develop and a stench is
HATRED emitted. Others turn away from him in disgust. A stage is reached where
his illness incapacitates him and it becomes a health hazard to others.
Definition Finally putrefaction sets in, and the untreated illness reaches its
inevitable end-point- death. It only remains for the rotting corpse to be
When one has Ghussah- for personal reasons and not for the sake of buried as rapidly as possible.
Deen - which one is unable to vent and one allows this Ghussah to
create feelings of hatred, to the extent of planning revenge, one is said to Failure to recognise the illness, to acknowledge its presence and
have Hiqd and Keenah. progressive spread, and failure to take timely treatment have all resulted
in the person not undertaking his journey and not reaching his
Merely being upset by somebody, even to the extent of avoiding contact destination.
with that person, is not Keenah as lol)g as there is no intention nor desire
to harm him. This feeling may arise instinctively and, as such, it is not A similar situation may arise with a person having bad qualities within
sinful. him. The illness is progn 3sive, the character worsens, negligence and
blindness to his own shortcomings causes him to lose respect: there is
Dangers and Consequences disgrace for him in this world and his aim of reaching Jannat in the
Aakhirat remains an illusion.
1. Vexation. frustration, discontentment, etc. destroy the inner peace
of a person. just as Basad does. On the other hand, the rewards promised to those who correct and purify
themselves, should be remembered. These will receive good in this world
ii. Rasoolullah (Salla/lahu-alayhi-wasallam) said that two persons and enter into Jannat with all its Blessings, in the Aakhirat.
having malice for one another are not forgiven.
One should also remember that a healthy personality or soul is at peace
Prevention with its~lf and with Allah Ta'ala. Such a personality emits a sweetness
and radiance reSulting from its happy and successful condition. Othors
Treating Ghussah and related bad qualities will prevent the development are affected by this radiance as well- not only mankind but animalkind
of Hiqd and Keenah. as well, for none from the creation of Allah Ta'ala can fail to benefit from
the soul that has reached its destination and is at peace with its Creator.
-Treatment
It is thus appropriate to mention those qualities that produce a good
i: Overlook the faults of the person who is the object of one's Hiqd. character - of lofty status morally and spiritually, well-balanced and
worthy of the title of lnsaan, the Khalifah of Allah Ta'ala on Earth.
ii. Associate and be friendly with him, even though it may be difficult.

In all of the foregoing situations it is important to remember the end

result of the illness. This is better understood by taking the following
illustration from physical medicine:
Take the hypothetical situation of a person preparing to undertake the
most important jqurney of his life. He suddenly develops sores on his
body. but chooses to ignore them and ne(!\ects to treat them.
16
 SECTION TWO TASLEEM c·~
- ACCEPTANCE
Essence
AKHLAQE-HAMEEDAH ~c;;p.;t Complete acceptance of Tau heed and total submission to its requirements.
PRAISEWORTHY QUALIT~ES
Acquisition
I
Same as for Yaqeen: i. Contemplation
TAUHEED ~) ONENESS OF ALLAH n. Obedience to Allah Ta'ala's orders.

Essence * * *

To firmly believe in the Oneness (Unity) of Allah Ta'ala: Omnipotent and ILM ~ KNOWLEDGE
the Creator of the whole Universe, Allah Ta 'ala can accomplish anything
without the assistance of His creation, and without His Will the creation Essence
can accomplish nothing. It is basic and essential to know what Allah Ta'ala's orders ana
instructions are. Without this knowledge it is impossible to differentiate
Acquisition between good and bad, right and wrong, e5.sential and non-essential ,
permissible and impermissible, etc.
Contemplate and! meditate on the helplessness of creation; on the
Omnipotence of ~J/ah Ta 'ala,· on the fact that no created matter can
create itself and is totally dependant on Allah Ta 'ala for its existence; on Acquisition
the fact that Alla!r Ta 'ala, being Infinite and Perfect, is Infinite and The basic sources of this knowledge are the Qur 'an and the Sunnah of
Perfect in all His Attributes and Qualities. Rasoolul/ah (Sallallahu-a/ayhi-wasa/lam). These are to be studied from
recommended literature, ma}aali.r and courses of those scholars who
have studied these themselves- namely, the Ulema.
* * *
* * *
YAQEEN ~. CONVICTION SINCERITY
Essence Essence
To have Tauhee(i firmly rooted in one's self, leaving no room for doubt.
The sole intention in one's obedience to Allah Ta 'ala should be to please
Him and attain nearness to Him. The pleasure of others or their
Acquisition happiness for reasons other than the above, the satisfaction of desires, the
1. Contemplation and meditation will strengthen Tauheed at the achievement of material gain, or any ulterior motive, should not enter
intellectual level. one's mind.
ii. Executing the orders and instructions of Allah Ta 'ala will complete lkhlaas has different degrees:
the process at a practical level.
(a) Complete Ikh/aaJ, where the intention is to please Allah Ta'ala
* * * only.
18 19
 (b) lkhlaas of a lower degree, where the intention is to please others 11. Continued and close watchfulness of one's deficiencies.
without any motive of personal benefit.
iii. Active and repeated correction of these deficiencies.
(c) The lowest degree is the absence of any intention, being "empty
IV. Firmness and constancy in one's efforts.
minded". This is also /khlaas, but is very close to Riyaa.
.. •
Acquisition
KHAUF FEAR (OF ALLAH)
i. Remove Riyaa.
Essence
II. Concent~ate on the quality of deeds and not their quantity. Where a
Fear refers to that feeling of anguish that arises at the approach· of some
deed is performed with complete sincerity, the rewards are propor-
difficulty or punishment.
tionately greater. A Hadith states:
Khaufrepresents one's recognition of Allah Ta 'alas Wrath, which is one
"A half mild of corn ginn in charity by my Ashaab(Sahaba) is of His Attributes.
nobl~r than gold equal to Mount Uhud given in charity by
others." Khaufis a fundamental part of Faith, instrumental in turning one to do
(This is because th~ Sahaba (R.A .) were the epitome of sincere good. Allah Ta 'ala enriches one having Khaufwith the noble attributes
Muslims). of Hidaayet (Guidance), Rahmat (Mercy), lim (Knowledge) and Ridhaa
• • • (Contentment) .

SIDQ
..
, Acquisition
o~ VERACITY/HONESTY
i. Contemplate Allah Ta'ala's Power, Wrath and Punishment.
Essence
ii. Consider the virtues of Khauf
Sidq is to pursue and develop a particular activity sincerely and to its ·_Whosoever fears Allah Ta'ala others will fear him.
logical conclusion, to a stage of perfection. -Allah Ta 'ala has stated that two fears will not overtake a servant
of His, simultaneously- one who develops fear of Allah Ta'ala on
Sidq is a general term encompassing activity in three spheres: speech,
earth, will have no fear in the Aakhirat; and he who remains fearless
action and condition. A Siddiq would be a person who has achieved
perfection in all three spheres. of Allah Ta 'ala in this world will not be blessed with peace and
serenity in the Aakhirat.
A Saadiq is one who has achieved perfection in only one sphere.
Saadiq-u~.-qwaal: a person who spe~ks the truth, keeps his promises, Note: The ideal between two extremes must be borne in mind -Khauf
and acts in conformity with his intentions under all circumstances. should not be entirely absent, nor should it be present in excess. Under all
conditions, and especially at the approach of death, Hope should be
Saadiq-ul-af'aal: a person whose actions are in conformity with the predominant. The proportion of Khauf to Hope is similar to the
Shariat. proportion of salt to the rest of the food of one's meals
Saadiq-ul-ahwaal: a person whose condition or state is in accordance • • •
with the.Sunnah.
RAJAA ~.1 HOPE
Acquisition Essence
i. Knowledge of what constitutes pertection is an essential prerequisite. Rajaa consists of a sensation of comfort and joy at the anticipation of
20 21
 something g~od. Simultaneously there is an effort at attaining that good. •
Stage 5: Taubah on even finer points to a limitless beyond. This is the
The good bemg Fadhl (Grace), Maehfirat (Forgiveness), Ni'mat (Bounty) Taubah of the Aarifeen, who continually progress to undefined horisons,
and Jannat.
approaching ever nearer to Allah Ta'ala.
Acquisition The closest to Allah Ta'ala was Rasoolul/ah (Sallal/ahu-alayhi-wasallam)
yet he made istigfar seventy times daily!
Reflect on the vastness of Allah Ta'ala's Rahmat and Ni'mats.
* * Acquisition
*
TAUBAH ~; REPENTANCE i. Develop Khauf and Rajaa.
ii. Think of the virtues of Tau bah. Allah Ta 'ala says:
Essence
"He who makes Taubah after his transeression, and reforms,
T~ubah is the act of turning towards Allah Ta 'ala - to approach near to verily Allah turns towards him."- Qur'an.
H1m fro?\ afar. Uttering of words of istigfar is not Taubah, because iii. Be especially careful not to be ensnared by the subtle arguments of
Taubah IS a complete process with several stages:
Shaitaan.
l. Attainment of knowledge. (What is sin, what is not sin). * * *
2. Recognition. (Detection of sins within one's self). MUHABBAT ~ LOVE(OF ALLAH)
3. Grief. (Remorse felt at having sinned.)
4. Renunciation. (Rejection of the sinful act.)
Essence
Basically, Muhabbat is the love felt for a particular object because of the
5. Resolution. (This involves making a mental resolution not to sin
pleasure it provides.
again, uttering words of istt!ifar, and performing two rak 'ats salaat
of Taubah.) Pleasure may be perceived physically (tab 'i), when the object affects the
five senses and emotions, giving rise to physical love (Muhabbat tab1).
6. Reparation. (Harm done to others has to be made good).
Pleasure may also be perceived at a mental or an intellectual level (aqli),
7. Avoidance. (The sin to be avoided in the future). giving rise to love on an intellectual plane (Muhabbat aq/i). The degree of
attraction will be proportionate to the degree of perfection of the object
When Taubah is sincere and is carried out correctly, enlightenment and
one loves.
understanding dawn and one progresses from stage to stage. The stages
m·anifest as follows: Physical love is usually fickle, immature and effervescent, there being no
Stage 1: Taubah on gross and open sins. control over its appearance nor disappearance. This type of love-is
completely unreliable.
Stage 2: Taubah on hidden sins and disgraceful conduct. This is the
Taubah of the SaaUheen. Intellectual attraction is stable, disciplined and fully under one's control.
One's objective is clearly· the development of this latter type of love, with
Stage 3: Taubah on involvement in doubtful actions. This is the Taubah or without attaining the former. Should both be present, all the better.
of the Mottiqeen.
Having understood the above, it follows logically that the object of one's
Stage 4: Taubah on forgetting to remember Allah Ta'ala even for a love should be Allah Ttl 'ala, as only Allah Ta'ala is Most Perfect in all His
moment. This is the Taubah of the Mohibbeen. Attributes. Muhabbat for Allah Ta 'ala will consequently result in love
22 23
 for His Deen (Islam), His Rasoo/ (MuhammedXSal/al/ahu-alayhi-
wasallam), and those with whom He is pleased (the Sahaba ( R.A.) and
the Aulia-allah).
Muhabbat tab •; may be dominant in some initially, and may increase to a
level of emotional or verbal outbursts (viz. crying, singing, etc.) or d,e~p
absorbtion in thought.
This phrase of Muhabbat is called Shouq cj;.::J;. - Passion. Its
presence or absence is irrelevant, bu't excessive Shouq in the form of
excessive crying deprives one of valuable time more valuably utilised in
zikr, tilaawat, etc. Care also has to be taken that one Cloes not transgress
the Shariat during phases of absorbtion or verbal outbursts.
Muhabbat aqli engenders a more tranquil happiness. The emotional
element may be diminished or absent if Muhabbat aqli is completely
dominant. This phase is called Uns ~i -Tranquility.
Uns usually follows the phase of Shouq- there are now fewer manifestations
of Shouq, but this does not mean that Muhabbat has decreased.
Acquisition
l. Recognise Allah Ta 'ala's Perfection by means of contemplation and
meditation.
ii. Remove love of everything besides Allah Ta "ala by engaging in
constant zikr.
iii. Experience the exquisiteness of Allah Ta'a/a's Muhabbat by
submitting completely to His Commands.
Rasoolullah (Sal/allahu-alayhi-wasal/am) said:
"He who loves to meet A ltd~. Allah loves to meet him .•..,
* * * excellence of Aakhirar.
ZUHD ABSTINENCE/ ASCETICISM
Essence
Zuhd is to refrain from, or leave a desirable thing for something even
better·- namely, to prefer Aakhirat over and above Dunya.
24
Zuhd is dependant on the knowledge and understanding of the real
nature of Dunya being instilled into one's heart by Allah Ta 'ala. When
one's breast expands with the awareness of the insignificance of.Dunya
with its short-lived pleasures and materialism in contrast to the greatness
and permanance of Aakhirat with its unimaginable excellence, a Noor
(Radiance) fills one, making one quite content to pass one's life in
temporary Dunya on essentials only.
Zuhd is not termination of pleasures: it is disengrossment with pleasure
by a procedure of curtailment.
Acquisition
1. Meditate on the defects of this world, and think ofthe pleasures and
bounties of Aakhirat which will be our permanent abode.
Rasoolulah (Salla/lahu-alayhi-wasallam) said:
"The first virtue of this U mmat is Yaqeen and Zuhd, and the
first corruption ofthis Ummat is Bukhl and (Toole) Amal."
* * *
QANA'AT ~t:J CONTENTMENT
Essence
This is the stage higher than Zuhd: Inner contentment is accompanied by
an indifference to everything in Dunya beyond one's necessities. Qana'at
· is not a "don't care" attitude, but each activity is weighed carefully in
relation to its results in Dunya and Aakhirat.
Acquisition
The same as for Zuhd: Meditation on the defects of [)unya and the
* * *
TAWAKKUL TRUST /CONFIDENCE
Essence
To have complete trust and confidence in Allah Taa/a,in one's beliefs,
25
 circumstances and efforts. Tawakkul is based on three fundamental Acquisition
principles: i. Understand the true nature of difficulties - look at them as tests
I. Ma'rifat (Knowledge of Allah): Complete belief and conviction and blessings in disguise, which will accelerate one's spiritual
(!moan and Yaqeen) in the concept of Tauheed, with /khlaa1 and progress.
Sidq. leaving no room for any other concept. ii. Weaken and control the Nafs by Mujaahadah. (See Section Four).
2. Haal (Condition/ Circumstance): Ease and happiness in every situation, iii. Remember Allah Ta 'ala is with those who have Sabr.
not tossing about in doubt and uncertainty, with the knowledge that
Allah To 'ala is in full control of the situation and will resolve the * * *
.
situation in the best interests of those who have Tawakkul in Him. Hilm ~ FOREBEARANCE/GRACIOUSNESS
3. A'maal (Effort): Making the necessary effort according to the
Shariat. When making an effort it should be recognised that even Essence
the tawfeeq and means are all dependant on Allah To 'ala'$ Grace. This is a stage higher than Sabr: having brought the Nafs under control
It will be quite obvious that Tawakkul does not mean abstaining from during difficulties, one generates a genuine concern for one's detractors.
effort, nor does it mean substituting proper effort with rites outside the attempting to fulfill their rights despite their enmity.
Shariat.
Acquisition
·-Acquisition i. Control anger.
Bear in mind Allah Ta'ala's promises and bounties, think back on one's ii. Acquire Sabr and develop it to the stage of Hilm.
past successes, and link the two.
* * *
* * *
SABR STEADFASTNESS/PATIENCE
SHUKR GRATITUDE
Essence
Essence
( J) Recognition that blessings originate from Allah Ta 'ala, (2) happiness
To overpower the contranness of one's Nafs, and continue wnn one's and (3) resultant eagerness to serve Him are the three components of
obedience to Allah Ta'ala in the face of unpleasantness and difficulties. Shukr.
Sabr is not just a passive bearing of one's burdens, but a positive effort
1. Recognition: the nature of the blessing and its purpose should be
related to three aspects:
understood and acknowledged. (e.g. Eyes and vision are blessings from
I. Continuation of one's schedule of ibaadat and righteous deeds in Allah To 'ala for the purpose of seeing lawful objects.)
the face of one's problems. 2. Happiness: this is an heartfelt emotion of gratitude that expresses
2. Full concentration at the time of activity, without allowing one's itself in verbal praise of Allah Ta 'ala.
Nafs to distract one.
3. Servitude: the only manner in which a slave can render thanks to
3. Abstention from any wrong-doing during the period of trials and his Master Who has )1rovided him with every necessity, is to be more
tribulations and thereafter. obedient to His Wishes. In other words. each and every blessing from
26 27
Allah Ta'ala is to be utilised according to the Shariat in Allah Ta'ala's SECTION. THREE
service.
THE CONSTITUTION OF A PELSON
Acquisition A person is made up of two fundamental components. The first
i. Analyse and meditate on every aspect of one's life. component is visible and easily recognised - this is the body. The
ii. Recognise, be happy and servt! as explained above. Develop this physical body, in turn, is composed of differC~nt parts- a head, a trunk,
two u·pper limbs, two lower limbs, etc. This visible, physical and external
habit until it becomes "second nature".
f9rm (zaaheri form) is called Soorat.
• * * The second component is not visible, nor is it physical and has no
( . ;):)~ ·external form. It is metaphysical and has an internal form (baatini form)
TAFWEEZ <?.~ TO ENTRUST .recognised by different behavioural characteristics. Tbis haatini com-
RIDHAA ~j. HAPPINESS ponent is the personality or character and is called Seerat.
• FANAA l:::; ANNIHILIATION The body has been created by Allah Ta'ala from soil:
FANAA-UL-FANAA ,..l:..~•ll.t:J ANNIHILATION
"Verily, I shall be creating man from soil."- Qur'an.
OF ANNIHILATION
But the personality is directly related to A 1/ah Ta 'ala:
These four qualities are also part of theAKhlaq·e·hameedah, bu.t a~e "I blew in him (Adam) My Rooh.''- Qur'an.
beyond the scope of this introductory section. They will be dealt wtth m
Also:
Section Four, lnsha'allah ta'ala.
"Say: the Rooh is of My Command."- Qur'an.
The complicated combination of an earthly bod~' and a metaphysical
Rooh is what Man is composed of. The Rooh, being related to Allah
Ta 'a fa directly, obviously has a higher status than the earthly body to
which it is attached. In this complex. Allah Ta 'ala has created another
metaphy"sical force called Nafs, which is attached to·the Rooh. (The Naf.-.
is described in more detail in Section Four).
For the body to. be functional, firstly it must be healthy, and secondly, it
must be well proportioned. Good health means freedom from diseases as
well as optimal function of the .body·organs. Well-proportioned mean~
that the limbs must be of a certain length in proportion to the body, the
arms must be of equal size, etc.
The same applies"to the personality. For it to function nonnally, it must
also be healthy (free of bad qualities and enriched with good qualities),
and well-proportioned (well·balanced).
Grooming is an additional aspect. A body should not mereJy be
functional, but should be handsome and beautiful. This is achieved by
28 29
washing, combing of hair, trimming of nails, wearing of suitable "He who has been granted Hikmat (Wisdom), indeed has been
clothing, etc.
granted abundant goodness.''
What applies to the Soorat, applies to the Seerat as well. Refinement of Such a person will be cultured, steady under all circumstances, under-
character imbues one's personality with lustre and radiance, making it standing, as well as a good planner and administrator. His advice will be
beautiful.
sound.
The end result is a well-balanced personality. The faculties constituting
the personality function optimally, and no one aspect out-balances In Excess
another. In order to understand this, one has to understand the
The person becomes deceitful, fraudulent and treacherous.
functioning of the personality in some detail.
In Deficiency
The Faculties
The person is said to be foolish, dim-witted and stupid, and easily misled
The personality functions by means of its faculties, just as the body
by others.
functions by means of its various organs. The faculties that allow the
personality to express itself are:
3. Gadab (Wrath)
I. lim (---1' Knowledge.
2. Aql ~ Intelligence. Tbe Ideal
3. Gadab ._,, -~ Wratb. To possess sufficient Wrath to achieve the praiseworthy qualities of
, valour and bravery. Such a person will .then show qualities of mercy,
t Shahwat
.~.

~ Desire.
~ bounty, tolerance, perseverence, softness, control of anger, far-sighted-
5. Ad/ ·J..u- Justice. ness, humour and sharp-wittedness.
A well-balanced personality will have these faculties functioning at an
ideal level. Excess or deficiency are extremes which upset this balance. It In Excess
is therefore necessary to have knowledge of the .. Ideal" and .to be aware of It produces rashness. This leads to near~sightedness, boasting, Ujub and
the extremes of "Excess" and "Deficiency". Takabbur.

In Deficiency
1. & 2. 1/m and Aql (Knowled.ge and Intelligence) It produces weakness and cowardice. This brings about narrow-
mindedness, meanness and maliciousness, resulting· in disgrace and
The Ideal dishonour.
To be able to differentiate between truth and lies in the written and
spoken word. between righteousness and corruption in beliefs and 4. Shahwat (Desire)
opinions, and between good and bad, beautiful and ugly in actio~s and
deeds. Correct knowledge, combined with an intelligence operating at The Ideal
the ideal, produces in a person the precious gift of Wisdom, regarding Sufficient Shahwat produces a condition cl!lled Paarsa-i (Chasteness/ Virtuous--
which Allah Ta'ala says in the Qur'an: ness). This leads to contentment and generosity. steadfastness and forbearance,
30 31
an increased shyness, humility and Khauf. and a decrease in avarice.
Such a person will be chivalrous.
In· Excess and Deficiency
This causes greed and avarice, lust and shamelessness, humiliating sycophancy
and fawning in front ofthe rich, contempt for the poor, impotency, show
and extravagance, and other disgraceful tendencies.
S. Ad/ (Justice)
This faculty is subservient to che faculty of Knowledge, which has given it
the task .of contrQlling the faculties of Wrath and Desire.
The Ideal
Ad/ correctly'exercised, makes the faculties of Wrath and Desire i'oHow
the straight path of the Shariat as pointed out by Knowledge. An
appropriate example is that of a hunter with two well-trained, obedient
hunting dogs who are trained to react strictly, correctly and timeously to
every cue-and command of the hunter.
In Excess and Deficiency
The faculties of Wrath and Desire are like those very dogs let loose,
disobedient, reacting incorrectly, untimely and inappropriately. Such a
person's actions will be outside the bounds of Shariat.
Only when all the above faculties are operating at their ideal can the
personality be said to be truly well-balanced. Either extreme of excess or
deficiency is outside this definition. The ideal can only be achieved by
meticulously training each faculty. This requires a careful analysis of the
qualities in the personality and a systematic removal of the bad qualities
and acquisition of good qualities, as described in the preceding two
se"1ions
THE EXAMPLE
The standards and ideals set out are so high that the question must arise
whether it is possible to achieve them. Is there a situation where these
forces and faculties have been developed to the highest level of
perfection, .where the illnesses have been completely ·eradicated and
replaced with the best of good qualities?
32
Is there a person, created from flesh and blood, eating and sleeping like
other humans, whose personality, manners and behaviour are so refined
that he excels in these and stands out as an example for each and every
living individual for time unlimited?
Such a person must not be a hermit, stuck away in some cave, cut off
from society and only himself to think about. No! Our example must be
part and parcel of society, experiencing the joys and sorrows of family
life, the happiness that wives and children bring, the bereavement when
they pass away.
He must be a friend to others, sharing their problems, ready to assist
them to the last piece of cloth on his body. In return, producing such love
and dedication that they would rather bear the stings of scorpions than
wake him from a restful sleep.
He must have such love of mankind that he wuuld overlook the jeers and
taunts of bullies and pray for the guidance of those who hurl abuse and
filth at him. His love for mankino must stretch to that extent that he
would refuse to take personal revenge against those who murdered his
relatives and friends, yet, when these people sincerely repented, he would
be prepared to accept them into one common brotherhood.
He must be a leader of men, lifting them from the very dregs of society to
such high positions as to be envoys and ambassadors to mighty nations
and respected governors of large principalities. In return, he must earn
such loyalty that these very men would.rather suffer tortuous death than
a single hair of his should come to any harm.
He•must be firm enough to mete out the extreme punishment commanded
by the law to a self-confessed adultress; yet; b.e soft enough to cut short
his prayers at the crying of an infant.
He must have wisdom and compassion to help sinners break away from
evil, yet, be humble enough to cry at night in front of his Creator for his
own shortcomings ...!
And many more qualities we would want from our example, qualities too
numerous to detail. Again the question must be posed: Does such a
person exist in real life?
Alhamdolil/ah- All ptaise be due to Allah, Who created one such noble
• being for us - Hi<: N;rhct> and Rasoo/ Muhammed (Sa//a/lahu-a/ayhi-
33
 wasal/am}, whose life and teachings were nothing but a projection ohhe
~ighestvalues man can aspire to. It is left to mankind to follow.
Any person imitating Rasoolullah (Sallallahu-alayhi-wasallam) in his
behaviour. in his ibaadat, in his dealings and in his lifestyle. can be
assured of success. This success means the attainment of Jannat in the
Aakhirat, as well as an ordered, contented existence in this world.
THE METHOD
Another question automatically arises at this stage: Seeing that a well-
balanced personalty is essential for success, how does one develop such a
personality? Is there a method available whereby one may systematically
remove the debasing qualities and acquire the Akh/aq-e-hameedah?
Muhammed (Sallallahu-alayhi-wasallam) is the final Nabee and Rasool.
He left for mankind the Qur'an as revealed by Allah Ta'ala, and ~is
Sunnah, both of which are sufficient for mankind till the Day of
Qi'yamah. He also left a method whereby the Qur'an and the Sunnah
would be relayed to forthcoming generations, both in theory and
p.raclice. A further explanation is necessary to understand this method.
In the Days of Ignorance the people of Mecca (and the whole of Arabia)
had lost all sense of values. When Rasoolu/lah (Sa/lallahu-alayhi-
wasal/am) commenced his mission in Mecca he met with considerable
opposition, which culminated in his and the few in Mecca who had
accepted Islam, leaving that city and migrating to Medina. ·
Medina now became the centre of learning for the Muslims. The efforts
wh-ich commenced in Mecca under constrained conditions, flourished
unhindered in Medina. In the majaalis (gatherings) held in Masjid-e-
Nabawi the teachings of the Qur'an were expounded and the high
concept of life contained therein was taught to the Sahaba (R.A.) and
others who flocked to Medina.
There was only one teacher- Rasoolullah (Sallallahu-alayhi-wasallam)
-who passed on the comprehensive teachings of the Deen to the Sahaba
( R.A.). Every aspect oflife and living was covered in the span of 23 years,
and Rasoolullah fSallallahu-alayhi-wasallam) himself demonstrated
how to apply the Laws and injunctions of Allah Ta 'ala.
34
The basis of Islamic life was thus formulated: The practical manner in
which the injunctions of the Qur'an were taught and applied by
Rasoolullah (Sallallahu - alayhi - wasallam). These teachings of
Rasoolullah (Sallal/ahu-alayhi-wasallam) came to be called his Sunnah.
At this stage no distinction was made between the different branches of
Islamic knowledge, even though different categories were being recog-
nised . A panel of Sahaba ( R.A .) was specially consulted for rulings in
matters of jurisprudence. Other Sahaba (R.A.) were gaining recognition
for their knowledge of the Qur'an and the related explanations provided
by Rasoolu/Jah (Sallallahu-alayhi-wasal/am) while others with excellent
nemories became authorities on the reported sayings and activities of
Rasoolullah (Sallallahu-awyhi- wasal/am).
There was yet another group of Sahaba (R.A.) who also achieved a
particular di~tinction: these devotees- Aashiqs of Rasoolu/lah (Sallallahu-
alayhi-wasallam) - stationed themselves permanently close to him for
the sole purpose of purification of the Nafs and the reformation of the
Baar_in by subjecting themselves to the training given by Rasoolullah
(Salla/lahu-alayhi-wasallam).
As time. went on the picture changed: the revelation of the Qur'an was
~
completed; Rasoolullah's (Sallallahu-ala)!hi-wasallam) mission ended
r and he .passed on; Islam spread far and wide and thousands of people
turned to this lofty and pure way of living.
A whole ocean of knowledge was now accumulating as more and more
scholars wrote on different aspects of the Qur"an and Sunnah. Many
specialised only in one field or one aspect, making it necessary to classify
the different branches of knowledge. In this way a specific terminology
arose.
Tafseer became the study and interpretation oft he Qur'an in conjunction
with the related sayings of Rasoolullah (Sallallahu-alayhi-wasallam)and
the commentaries of authoritative scholars. Specialists in _this branch
were called Mufassireen.
Hadith was the name given to the branch of knowledge related to the
sayings and activities of Rasoolullah (Sallallahu-a/ayhi-wasallam). The
scholars in this branch were called Muhadditheen.
S'ariat was the term applied to the complete teachings of Islam. Shariat
ilself was divided into two broad categories: jurisprudence dealing with
35
external action (a'maal-e-zt;zahiri) was .labelled as Fiqh ~nd its scnolars
named Fuqahaa; and rectificatiol) of internal ~ction (a 'maa./-e-baatini)
wa~ lab!!lle.d as Tasawwuf whose specialists were named Mash.aalk
Soofiya.
Each..branch had further sub-classifications.and ~pecialised terms which
are still adhered to to this day.
Tasawwuf is also known as Sulook, and 'the methodology by which it is
applieq is cailed Tariqat. The one who follows the Path of Tariqat is
called a Soofl (Sufi) or Salek.
When the Salek starts to reform his character, cer.tain realities becom~
much clearer: the Salek experience a clearer understanding of the Truth
behind Divine Attributes and Acts, and of good and bad, vice and virtue.
These mani.f estations are known as Haqeeqat, and the process of
manifestation is called Ma'rifat. Those who have achieved very high
stages in thes·e two categories are called Muha·q qiq and Aarif, respectively.
Once the above terminology has been understood, many <:oncep.t s will
become clearer. It .will be seen that good manners and character are
unattail)able outside the concept of ·rasawwuf, while Tasawwuf cannot
be applied without Tariqat. Tariqat may not function outside the
Shariat, for anything outside the Shariat is not the Deen of Islam:
Whatever is not Islam will not be accepted by Allah Ta 'ala on the Day of
J udgernent ... !
One can now comprehend that it is. incumbent ·On ev,ery Muslim to
become a "Sooji"and that Tasawwufis part and parcel of Deen and not
something to be left to the "mystics". Tasawwufis the very soul of Deen
and has been recognised as such by all the great authorities of former
time.
Hadhrat Hakeemui-Um.mat Maulana Ashraf 'Ali Saheb (Thanvi) -
(rahmatullah alayh) states in the introduction of" Haqiqatut Tariqat":
"After rectification of beliefs and zaahiri actions, it is fardh UP, on
every Muslim to rectify his baatini a~tions. Numerous Qur'anic
ayaat and ahaadith explicitly indicate thefardhiat ofthis. However,
most people of superficial understanding are neglectful of these
injunctions because of thetr slave1y to Jowly desires ..
"What doubt is there in the fact that the noble qualities have beeu
3~
commanded and the bestial traits have been prohibited? This is the
actual meaning of reforming the baatini actions.
"This is the primary purpose of Tariqat . It being fardh is un-
doubtedly an established fact."
* * *
The aim of this booklet has been to introduce the concept of Tasawwuf as
a means of attaining a nobler character. The removal of the stultifying
and degrading influence of one's lowly desires and the replacement of
that influence by the Muhabbat of Allah Ta 'ala and His Rasool
(Sa/lallahu - alayhi - wasallam) are within the capabilities of each and
every individual, otherwise self-reformation would not have been fardh.
In the beginning it was stated that the approach in this booklet is similar
to that of a health-guide bgoklet for one's physical health. It is thus
appropriate to mention a few words of caution that apply equally well to
physical and spiritual health.
Just as a health guide booklet tries to draw one's attention to certain
illnesses and ideals of good health, but in no way awards one a diploma to
start a medical practice, similarly this booklet has tried to focus attention
on baatini illnesses and their rectification, but in no way authorises one· to
treat one's self nor others.
Just as in physical medicine, trained doctors have been entrusted with the
duties of guidance and treatment in health matters, similarly trained
specialists have the task of treating the baatini illnesses and guiding the
Salek in Tasawwuf
Just as the services of medical spet.il\lists are required to diagnose medical
complaints correctly- a patient may think he has cancer when, in actual
fact, he has a minor complaint - similarly the services of a specialist of
Tariqat are essential in matters of Tasawwuf. And so forth.
DEFICIENCIES
fhis section is concluded with some thought provoking statements of
Hadhrat Hakeemul-Ummat M.aulana Thanvi Saheb. An extract from his
lecture to the stud~nts at the M.A.O. College, Aligarh, is reproduced:-
(The text of the sermon was a verse of the Holy Qur 'an from Surah
Luqman: •• •. • Follow the way of him who has turned to Me •.• "
Speaking about deficiencies, he made the following remarks.)
37
..The first of these deficiencies is that although religious doubts are ol ·any expert m any religious matters, but always pry into the
spiritual ailments, yet you do not regard them as ailments. That is why explanations, reasons and arguments of everything, while the truth is
you have never dealt with them in the manner you deal with physical that one who is not an expert cannot at all do without accepting the
ailments. authority of an expert.
.. May Allah protect you from all harm, but whenever it so happens that "This does not mean that the scholars of the Shariat do not possess any
you fall ill, you never wait for the official physician of the college to come reasons and arguments. They do possess all that. -But many things are
down to your room himself in order to examine you and treat you. When beyond your understanding. Just as it is very difficult to explain a
you were ill, you must rather have gone to his residence yourself and theorem of Euclid to a man who is ignorant of the first principles,
spoken to him about your illness. And if his treatment did you no good definitions and other preliminaries necessary for a proper under'standing
you must have gone beyond the boundary of the college to the town and of geometry, in the same way there are certain sciences which serve as
seen the civil surgeon at the hospital. And, in case even his treatment did instruments and elementary principles for the study of the injunctions of
not prove effective, you must have left even the town and made a journey the Sharia1.
to other cities, and must have spent quite a good sum of money in bearing
the ex.penses of the journey, in paying the doctors and in buying "Anyone who wishes to understand them fully must necessarily acquire a
medicines. In short, you had no peace of body or mind until you had fully knowledge of these sciences to begin with. But the man who has not the
regained your health. time n_o r the inclination to do so, cannot help accepting the authority of
someone else."
"This being so, why is it that when you are so afflicted with religious
doubts, you just expect the Ulema themselves to attend to you? Why do
you not turn to them yourselves?
"And if, during this quest, one Aalim fails to restore your relig10us or
spiritual health (either because his answer is insufficient, or because it is
not appealing to you), why do you not seek other Ulema? Why do you
jump to the conclusion that your problem is insoluble?
.. you should at least have made a thorough search for its solutions. The
expense it entails is almost nothing in comparison with what you spend
on a physical cure. What could be more simpler than to send a reply-paid
envelope to any pious, religious scholar you choose, and put forward
whatever religious problem you may have?
..The second deficiency is that you too often have absolute confidence in
your own opinio~ and judgement, and assume that nothing can be wrong
with your way of thinking. This is another reason why you never turn to
any religious scholar. This in itself is a great error. If you seek a
verification of your opinion from the Ulema, you would soon be aware of
the errors you commit.
"The third deficiency is that, in religious matters, you are habitually
reluctant to follow anyone. That is why you do not accept the authority
38

SECTION FOUR
THE JOURNEY OF SULOOK
Allah Ta 'ala is All-Powerful, All-Knowing, and there is nobody to
· question Him as to what He does or why He does a certain thing. Allah
Ta'a/a is also All-Wise and All-Merciful, and as a favour unto Mankind
He has placed a system into everything.
Allah Ta 'a/a created Hadhrat Adam (alay his-sa/aam) through His
Qudrat ( Pow~r), but A 1/ah 's Sunnah (System) th~reafter was that
husband and wife should cohabit and that a process of conception,
pregnancy and labour should take place for a child to be born. This is
now the Sunnah of Allah Ta 'ala which has to be adhered to, even though
it is His Qudrat that is in operation.
A 1/ah Ta 'ala's Sunnah for physical fitness is that one should eat
nourishing food, exercise regularly, consult physicians when ill and heed
their advice at all times as to diet, immunisation, etc. This Sunnah of
A 1/ah Ta 'ala is well recognised and needs no elaboration. No person is
exempt from this Sunnah, so much so that even physicians require the
services of fellow doctors when ill.
This Sunnah of Allah Ta'a/a holds true for the baatin as well. Anyone
'desiring to know whether he has baatini illnesses has to consult a
"physician" of the baatin. When the ray of wisdom enters the heart that
one definitely has ba01ini illnesses then it is imperative to consult such a
"physician" and seek a cure. This will entail searching for an expert in the
field of Tasawwuf and treading the Path of Tariqat. Regaining one's
b.aatini health will then depend on closely following his prescriptions and
inspired teachings and being in his blessed company.
The companionship of a pious person will induce piety, just as the
companionship of an evil person will induce evil. He who searches for
nearness to his Creator has to acquire the companionship of one who has
already acquired this nearness and acquired the Friendship of Allah
Ta 'ala and is of the group called the Auliya-Allah (the Friends of Allah).
A short while spent in the companionship of the Auliya is superior to a
hundred years of unostentatious obedience. The good fortune of even a
moment spent in the company of the pious is superior to a hundred years
of zuhd and obedience.
40
The ideal. situation is obviously where an individual grows up under
proper gu1dance so that none of the illnesses develop. This is the situation
wher~ the ~arents initially rear a child, teaching him good manners and
c~rtam bas1cs oft he Deen. Subsequently an Usrad at a madressah guides
h1m and furthers his education. During the course of the ensuing years his
character and education develop simultaneously until he reaches adult-
hood , when he continues on the Path of Tariqat under the guidance of an
expert.
Very few are fortu?ate enough to have such a smooth evolutionary
progress. ~ostly ch1ld:en ~re exposed to a number of conflicting forces
and attract.JOns oper~tmg m society at large and in the community, and
very ~ften m the family unit itself. The result is that most children grow
up q~Jte confused, full of illusions and delusions with the good and bad of
a vanety of cultures all thrown together into their immature minds.
With mat~rity comes disillu~ionment, and various concepts start crumbling.
But the smcere Seeker of Truth does not despair:-
1. The changing point in his life comes when it dawns on him that it is
not what others do that is important, but what he himself does is of
par~m~unt importance. This awakening is accompanied by the
reahsat1on that all his actions are being recorded and that he has to
answer for his deeds one day- for every good there will be reward,
and for every evil act retribution.
ii. The next point that illumines his mind is the fact that he has to make
a d~libe:ate and positive effort. The first step is to find somebody to
ass1st h1m - he needs a friend, guide and teacher all in one: a
Sheikh.
iii. There are certain pre-requisites before he can start with his effort .
He must have the qualities of lkhlaas, Sidq and Fanaa. The Fanaa
mu~t be such that he sets aside his own opinions and knowledge
(which have only landed him in trouble); he does not depend on his
own experiences <.which have only shown up his fallibility); and he
does ~ot pursue h1s own desires and aspirations (which are traps to
lure h1m away from his newly discovered direction).
IV. Henceforth a Noor (Radiance) from Allah Ta'ala enters the heart
clearing it of darlmess and waywardness and making room for tt.;
following: •
4l
 Sheikh-e-Kaamil- The Qualified/Ideal/Perfect Sheikh
- Baseerat ~~ : Clear understanding;
_ Hidaayet ~ ·~ : Guidance and acceptance of Orders: Definition and Essence
_ Qurb wa Qabool Jy,:; ~ ._;...,..,..::, :Nearness and acceptance. A Sheikh is one who has full knowledge oft he baatini illnesses. He is fully
conversant with both the Akhlaq-e-rauefdh and the Akhlaq-e-hameedah.
1
v. This Noor causes the Salek to turn away from Dunya and to prepare recognising the differences between th em and the specific manifestations
for Aakhirat. He leaves off sinning, makes isfigfar and turns to and effects of each. He is also perfe.ctly. capable of devising methods
Gafoorrurraheem (most Forgiving, most Merctful Allah). whereby the A khlaq-e-razeelah can be eradicated and A kh/aq-e-hameedah
acquired. He is also perfectly aware of the appearance or dominance o f
He now becomes restless with the knowledge that he needs a Sheikh any one quality and its disappearance or subjugation. He is able to
VI.
and that he has to search for one. recognise the appearance of internal conflicts and is capable of analysing
the different forces, with their differentiating features. contributing to
vii. At this stage it is a matter of pride for him to be a slave to Shariat these internal conflicts.
and Tariqat.
It is imperative that the Sheikh be a specialist in his knowledge of
With Allah Ta'ala's Help he finds a righteous Sheikh at whose Tasawwuf He must be especially gifted with a natural talent and "feel"
viii.
doorstep he goes to lie. for the subject and be expert enough to formulate original and
independent ideas (within the Sharial) in the field of Tasawwuf
ix. The Sheikh's attentive guidance keeps the Salek away from the
snares of Shaitaan, and the Salek is saved from the torture of On the ot~er hand. if he has merely gained some superficial knowledge of
the subject by reading a few books and then sits down to practice this
misleading thoughts.
complicated art and science on others. he will destroy those coming to
x. In his zaahir the Salek appears broken and infikr. self-~nnihilated, him for treatment because of lack of adequate knowledge:· ability and
corpse-like, dejected and melancholious. experience.

But in his baatin he is enlightened by Ma'rifat and .his heart is Sheikh lbni Arabi (rahmatullah alayh) summarises the distinguishing
xi.
emblazoned with Noorullah. features of a Sheikh-e-Kaamil as follows:
A Sheikh-e-Kaamil has:
A major problem and obstacle' facing the Salek during this period. of - Deen resembling that of the Ambiyaa!
internal turmoil - a period of marked changes in his life and correcuo.n - Acumen in d iagnosing and treating like that of physicians!
of ·perspectives - is that of finding a righteous S~eikh to t_ur~ to. T_h•s - Diplomacy, management and control like that of KinJ?s'
perplexes him no end. He searches high and low, wtth many tratls l~admg
This actually means:
to dead-ends, causing him much frustration a~d alm~st de~patr. ~~t
Allah Ta 'ala's Assistance is nigh and the Salek fanally fmds hts Sher · 1. He should have sufficient knowledge of Deen, acyuired either
through formal study or through companionship with the Ulema-e--
Allah Ta'ala has fulfilled His Promise:
Muhaqqaqeen.
"Those who strive in Our Path, We will most assuredly cuide them 11. He should have derived ~pccial benefit from a Sheikh-e-Kaamil
to Our Pat hs." - Qur .an. himself. either by spending some time in his companionship o r by
constantly corresponding with him. This contact should have been
Finding a righte-ous Sheikh is a major achievement. for an adeyuately long period.
42 4.1

m. He himself should, of necessity, be formally appointed as a deputy
(Khalifa) by another Sheikh-e-Kaamil attached to, and following
an authoritative and recognised school of thought (Silsilah).
iv. He himself should be pious and upright, not committing any major
sins etnd abstaining from obduracy in minor sins.
v. - People of Knowledge and Understanding have a good opinion of
him, considering him good and pious. They also consult him with
regard to their affairs.
v1. The effect of his companionship results in the following becoming
perceptible in one's self: a greater inclination towards Aakhirat. an
increase in one's love for Allah Ta 'ala, and a detestation for Dunya.
vii. The.condition of his Mureeds (followers) is such that the majority
follow. the Shariat.
~Yiii. He is devoid of Hirs and Tama'.
ix. He adheres to a schedule of zikr and devotiona-l practices himself.
x. He does not givezhis Mureeds free licence to do as they please, but
constantly corrects their shortcomings. This is do_ne dip!omatically.
·with each individual being dealt with according to the-individual's
special condition and capabilities.
The person in whom these attributes are found is worthy of the status of a
Sheikh. He should be considered a priceless treasure! It is more valuable
than any amount of precious gems to visit such a person or be in his
service!
If one has seen these attributes and perfections in h1m, one should not
wait to witness supernatural feats and performances, nor await miracles.
nor look to see whether he exists on support from Unseen sources or not.
One should recognise that one's search for a Sheikh-e~Kaamil has ended!
It only remains to be seen whether there is congeniality (munaasabat)
with him before formally undertaking a pledge (bay't) to be guided by
him.
Munaasabat- Congeniality
The doctor-patient relationship in physical medicine is very important.
There must be a mutual understanding: the doctor must have empathy
44
•
~or the patient, who must have a, certajn degree of confidence in the
doctor.
This type of congeniality is even more important between a Sheikh aud
his Mureed. Its existence is so crucial for any benefit to accrue to the
Mureedthat in the absence of munaasabat the Mureed will be referred to
another Sheikh with whom a greater congeniality can be established.
Munaasabat is a rapport, congeniality and mutual confidence between
the Sheikh and his Mureed. These must exist to such an extent that the
Mureed experiences a feeling of emotional reassurance and repose with
the Sheikh. The Mureed is not upset by any act or speech of his Sheikh.
(Although it may happen occasionally that he is not in entire agreement
with the Sheikhs viewpoint).
In other words, the Mureed finds all the actions of his Sheikh pleasing
and vice versa. Otherwise all effort will be wasted.
It is possible that a natural and instinctive congeniality is not present
initially. In that case an intellectual munaasabai should be created and
fostered.
Bay 't -' Pledge
This is a formal pledge taken by the Mureed to have his baatini and
zaahiri ~ctions and deeds arranged and managed in accordance with the
Shariar. under the guidance of the Sheikh. This is called Bay't-e- Tariqat:
Historically it has its origins in the actions of Sahaba ( R.A.) when they
took pledges at the hand of Rasoolul/ah (Sa/Jallahu-alayhi-wasallam).
The same procedure has been handed down through the ages.
It is not absolutely necessary to be in the presence of the Sheikh to take
bay 'r: a variation of the p~ocedure is to request this favour from the
Sheikh in corresponden~e or through a third person. This is called
Bay't·e-Uthmani.
It is not absolutely necessary to take bay 't before undertaking guidance
from ~ Sheikh. Many have progressed to very high stages simply by
followmg the Sheikh's instructions without taking hay't.
Bay_'t_ in. itself is .not the objective -
one's objective is islah (self·
recttfacatton). The advantage of taking bay't is. that a formal, mutual
commitment is established. The formality of this procedure has beeo
s~own to produce a greater feeling of r.espect, making it easier for the
Mureed to follow the Sheikh's instruction.
4S
Ta1eem (~nstruction) at the time of Bay't
Certain instructions are given to the Mureed at the time of bay't:
I. Punctuality with the five daily namaazes is a must, as is constancy in
fulfillfng those namaazes previously neglected (qadha). A similar
constancy is to be observed with the fasts of Ramadhan and those
fasts previously neglected.
2. Monetary or material obligations (debts, trusts, etc.) to be fulfilled,
. or one should seek forgiveness from the opposite party should there
be valid reasons for not being able to fulfill the obligations.
3. With regard to behaviour, lifestyle and dealings with others:
-There should be full discipline of one's speech, of what one sees
and listens to.
- There must be total abstention from haraam and mushtabah
wealth.
- Appearance, dress and lifestyle to be in conformity with the
Sunnah.
- Un-Islamic customs and innovations on occasions of happiness
and sorrow to b.e avoided.
- Unlawful methods arc: to be avo.ided in all affairs.
- One should constantly bear in mind 'that one must not cause
harm to anyone, whether it concerns his wealth, person or feelings,
neither by one's actions nor speech.
- One should refrain from unnecessary association with others.
4. One should constantly keep busy with the zikr of Kalimah Tayyibah
- while walking, sitting, reclining or lying down.
S. One should reserve a few minutes after lshaa. at the time of going to
bed, to take stock of one's deeds during the da} (muhaasabah). and
to contemplate one's condition at the time of death (muraaqabah-c-
inauJ). This is then to be foHowed by the recitation of istigfar a
hundred times.
6. Aayatul Kursi is to be recited at the end of each of the five daily
namaazes. followed by the: recitation of Tasbih Fatima. The Third
Kalimah is to be recited a hundred times after Zuhr, Maghrib and
/shaa, tin:'e permitting.
7. One should consider one's self most insignificant, and 'inferior to
46
others. Even if one were to witness with one's own eyes somebody
committing the vilest of vices, one will not look with contempt at
that person, nor consider one•s self superfor. One should have the
thought in mind that it is possible for him to reform completely and
become very pious, whereas Allah forbid!- one can fall victim to
the snares of Shaitaan and Nafs and lose whatever one has achieved.
(One should not confuse evil actions with the perpetrator -evil
must always be considered despicable, but the perpetrator should
not be despised).
l his last step - to consider one's self insignificant - is the first step in
the Path ofSulook. The Path opens wide for the one taking this first step
and remains closed to the one who cannot humble himself.
At this point it would be a natural reaction to feel that the standards
required are too high and beyond the capacity of the ordinary individual.
However, one should take heart at Allah Ta'ala's promise in the Qur'an:
•• Allah tasketh not a soul except accordinc to its capacity •••"
It must also be remembered that millions more sinful, less knowledgeable
and less ca.pable have successfully travelled along the Path of Sulook.
Have you heard of Bishir Haafi? He used to consume a great deal of
alcohol, spending most of his time in the liquor houses. Yet, when he saw
his error, and his ·heart was rent with remorse, he sincerely repented and
turned to Allah Ta 'ala. He trod the Path of Sulook and reached
tremendous spiritual heights. His closeness to Allah Tao/a can be gauged
from the fact that birds and animals were forbidden to deposit their
excreta in the hollow of his footprints by a special decree of Allah To 'ala!
Habib Ajmi is another example that comes to mind. He was such a usurer
that one would find few like him today. He was so notorious that even
little children ran from him, fearful lest Habib Ajmi's shadow fell on
them and som~ harm came to them! But even a heart as hard as his can be
softened by the Khauf of Allah Ta 'ala. The day this happened he
sincerely repented and went on to seek guidance at the hand of Sheikh
Hasan Basri (rahmatullah alayh) reaching great spiritual heights himself.
The name Fuzaillbni Ayaaz is also well known. He lived an adventurous
life as leader of a notorious band of robbers. The change in him came
dramatically: A traveller seeking shelter in his tent for the night sal
47
reading the Qur 'an. Fuzaillbni Ayaaz was listening with half an ear when a
verse struck him very forcefully, making him suddenly aware of his own
evil ways. He changed virtually overnight, gave up his life of banditry and
went on to become a student of Jmaam Abu Hanifa (rahmaiUIIah ala.vh.)
He was later honoured by being invited to sit as a special guest on the
panel of Fuqahaa of that period. His progress along the Path ?I Sulook
led him to the station of a Sheikh, with Ibrahim Bin Adam bemg one of
his famous Mureeds.
There are many such examples, so what cause is there for despair? The
potential exists in each and every individual to tread the Path ofSu/ook.
Any incapabilities are not inherent but self-made and self-imposed.
An illustration to explain this is the following:-
A traveller intends to set out on a journey to a distant destination. He
looks along the road to see where it is leading, and notices a very strange
phenomenon- the road is fairly wide where he is standing, wide enough
for hini to walk along quite comfortably, but seems to narrow in the
distance to a thin line before disappearing altogether!
..Jf our traveller were to worry about travelling along a road thal narrows
to a point of nothingness, he will get nowhere. However. if he ignores
what lies ahead, and musters up courage to set off boldly, he will have a
most pleasant surprise. He will find that the road does not disappear but
remains wide. His impression was only an illusion. His journeying
remains as simple as it did in the beginning.
What is the destmation? Where does the Path of Su/ook lead to? It has
been explained in the previous sections that one's aim is to attain as near
perfect a character as possible. Self-rectification in Sulook. however, is
nor an end in itself but a means to an end. The end is closeness and
nearness to A 1/ah Ta 'ala, which can only be achieved by self-rectification.
This may be better understood if, at this stage, the qualities mentioned at
th~ end of the section on Akhlaq-e-hameedah are explained.
• * • A. pa~ient has to .undergo a necessary operation. The actual cutting,
TAFWEEZ TO ENTRUST
Essence
To entrust and assign one's self to Allah To 'ala. so that he may utilise one
according to His discretion.
48
It does not mean inaction nor haphazard action.
In those activities where a system is necessary one's effort should be
arranged similarly. This is called tadbeer. The results of tadbeer should
be entrusted to Allah To 'ala.
Problems arise when tajweez is adopted: making plans with proposed
and expected results, having schemes instead of programmes. When the
expected results do not materialise, worry and frustration are the
outcome. This is because tajweez is usually adopted in situations which
are illogical and whose results are usually b~yond one's control.
To summarise: In all affairs, whether they be material or spiritual, one
should make an effort with the intention of gaining Allah Ta'ala's
Pleasure. The effort will oe according to the existing circumstances. The
result of one's effort should be left entirely to the Will of Allah Ta'ala.
Acquisition
Wh~n an unexpected or unpleasant incident takes place, in conflict with
ones temperament, remind one's self immediately that this is from Allah
Ta 'ala and there is wisdom and goodness in it.
RIDHAA ~)
HAPPINESS
Essence
T~is is to be happy with Fate - to accept whatever has taken place as
~emg. from Allah Ta'a/a, brought about for · one's good, and the best
SJtuatton for one's self in the long term. Thus, there is no displeasure with
Allah To 'ala, nor objection to His decrees, neither verbally nor mentally.
An illustration from physical medicine is as follows :
st1tchmg and heahng processes may be painful. but the patient willingly
accepts the unpleasantness and is happy in the knowledge that subse-
quently he will be in much better health than before.
Ri~haa is an. intellectual attitude . Being volitional ( tSA~. :~~i) it can be
actively acquJred and cultivated. ..
49
At times it can happen that there is such an overpowering awareness ofthe
outcome of an event that absolutely no unpleasantness is noted. This is
not volitional and cannot be acquired nor cultivated.
Ridhoa does not mean that one should dispense with du'as. Rasoolullah
(Sallallahu·alayhi-wasallam) encouraged the Sahaba (R.A.) to make
du 'a. A Hadith states:
"Everyone should petition his Creator for all his needs."
The sign of Ridhaa is to be happy with Allah Ta 'ala irrespective of
receiving what is asked for or not.
Acquisition
Ridhaa follows on Muhabbat. If Muhabbat is genuine, one happily
accepts what the Loved One gives.
* * * nobler gathering (i.e. of angels).
FANAA t:; ANNIHILATION
Acquisition
i. Engaging in con~tant and abundant zikr.
n. Having constantflkr.
* *
The obje~tive of achieving nearness to Allah To 'ala will now be seen to be
dependent on attaining the Akhlaq·t·hameedah to the state of annihil~­
tion of one's self. This is complete Submission to Allah.
How near can a Salek approach Allah Ta 'ala?
A Hadith of Rasoolullah (Sa/lal/ahu·alayhi·wasauam) states:
"Almichty Allah says, 'I treat My slave accordinc to his expectations
from Me. And I am with him when he remembers Me. If he
remembers Me in a gathering, I remember him in a better and
'If he comes closer to Me by one span, I go towards him a cubit's
length. If he comes towards Me by a cubit's length, I go towards him

Essence
I an arm's length, and if he walks towards Me, I run to him, and ifhe
runs towards Me, I taike him up into My Lap.,.,
This is the condition that results when the Akhlaq·e·rqzeelah are
Nearness to Allah Ta 'ala is dependent on the desire for nearness and the
eliminated and all evil and sin are left aside. One's heart and mind are effort made in this direction.
completely occupied with the thought of Allah Ta 'ala, and one's actions
Nearness a~d acceptance is all that the Salek desires- that Allah Ta'ala
have no connection with anything unrelated to Allah Ta'ala.
should be pleased with him.
Acquisition Allah Ta'ala, the Most Bounteous, recognises all effort made to please
Him. In another Hadith Rasoolullah (Sa/lallahu-alayhi·wasal/am)states
i. Through mujaahadah. that Allah says:
ii. By completely immersing one's self in zikr lisaani and qa/bi. "'••• a pe~son ketps advancing in My esteem through Nan till I
choose him as My beloved. I then become his ear by which he
* * * listens, his eye by which he looks, his hands by which he holds and
his feet by Which he walks. If such a person prays tor anything I
FANA-UL-FANAA ,.u1,t1 grant it to him, and if he seeks My protection I proted'him. '"
ANNIHILATION OF ANNIHILATION This then is the Journey of Sulook. It appears very straightfOrward.
Indeed, it would even have been very simple, had not Allah Ta 'ala cre'at~d
Essence certain obstacles and opposing forces along the Path. It seems appropriate
A stage higher than the prevtous one. In this state one is no~ even aware of at this stage to mention these forces and to outline the measures necessary
one's own annihilation. It is also called Baqaa (Perpetuaty). to overcome them.
so 51
There are two opposing forces, namely Nafs and Shaitaan.
NAFS
It has already been mentioned regarding Nafs that it is a force attached to
the Rooh, and is a composite part of Man.
The Nafs concerns itself mainly with the needs of the body. It tries to keep
the body in comfort and ease, attempts to fulfill its every desire and
materialistic requirement, and seeks to elevate its prestige and status in
Dunya.
The Nafs is not all evil, but seeing it has no sense of right and wrong, the
undisciplined Nafs incline's mainly to evil:
"Verily the Nafs ever urgeth to evil save that Nafs on whom my Lord
hath mercy; verily my Lord is Foreivine, Merciful."- Qur'an.
The Nafs is short-sighted, being concerned with immediate needs, and
does not have the far-sightedness and the higher concepts that the Rooh
is blessed ·with.
An illustration of the relationship between the Rooh, the Nafs and the
body is given in the _following Sltuation:-
A traveller sets out on an important journey through unknown terrain to
an important destination. For this journey he is being provided with a
horse as his only means o{ conveyance.
If the horse is wild and not broken-in, it win resent any type o{ control. lf
the traveller attempts to ride it, it will try to throw him off and break
loose. The horse would like nothing better than to roam around freely
with his herd of wild horses, concerning himself only with filli!lg his belly,
{rollicking with the mares unrestrictedly and duelling with the_ other
stallions for leadership of the' herd.
If the rider allows the horse to run wild, the least that will happen is that
the ho~s~ will .t ake him away from the straight and correct path. The
worst that wiil happen is that he will be th.rown off in some remote area,
most propably injured in the process, never to reach his destination and
in danger oflosing his life as he lies unable to defend hi:nself against wild
beasts.
On the other hana, if time and effort are taken to break the horse in, so
that it becomes tame and obedient, and is attentively responsive to the
52
rider's commands and cues, the horse will take the traveller quickly and
safely to his correct destination.
Of course, in training and disciplining the horse, the rider must be careful
not to go to extremes, but to observe the golden mean. Free rein given to
the horse would be just as bad as depriving it of food and drink and
making it gallop to a point of exhaustion. In the former instance the
horse will keep on wandering away and in the latter instance it will
collapse and die. In both instances the rider is defeating his purpose.
lt is also not the intention to molest the horse during training- this only
makes it rebellious and unco-operative. The rider will still be stranded
and unable to undertake his journey.
The situation of the rider is like that of the Rooh. The Rooh has to make
its journey to Allah Ta'ala. The horse is like one's body, the vehicle given
to the Rooh, where~s the mind controlling the actions of the horse is
similar to one's Nafs- both are required for the Rooh to complete its
journey successfully.
One may add a post-script to the illustration: If the traveller has no
experience, nor is he aware of the route. nor the dangers along the way,
would it not be the height of foolishness not to engage the services nf an
expert guide who has already made the journey and taken many others
safely as well?
The Degree of Discipline of the Nafs varies. Three states are
recognised:
1. Nafs Ammarah
This is the completely undisciplined Nafs, beyond control, leading one
mostly to evil and sin. An important sign of this state is that one is
unrepentant over one's evil deeds.
2. Nafs Lowwamah
This is a state where a battle rages between the Rooh and tne Nafs as the
former tries to · discipline the latter - the Jihaad-e-akbar (the Great
Battle). The Rooh at times overpowers the Naf.s and at times •he Nafs
wins. Important signs of this state are: weak desires are easily abandoned,
but strong desires are still irresistable; keeping a certain desire at bay on
one occasion but succumbing to it on the next occasion; regret and
remorse are deeply felt whenever the wayward Nafs overwhelms one.
53
3. Nafs Mutma'innah
This state is reached when the very centre of the Nafs'rebelliousness Ins
been overpowered and it is now completely disciplined. The sign that this
desired state has been attained is the Nafs' inclination being mainly
towards good. Even if at times it may want to lean towards evil, a little
nudge is all that is required to set it straight.
Ways and means of disciplining the Nafs is a subject on its own and needs
to be outlined. The term applied to this process is Mujaahadah.
MUJAAHADAH- ENDEAVOUR/STRUGGLE
Definition
Mujaahadah is to act contrary to the dictates of one's wayward Nafs, at
the time of complying with Allah To 'ala's Orders.
Essence
Mujaahadah is the actual practise and habit of opposing one's Nafs, so
that its demands are kept in check at the time of seeking Allah To 'ala's
Pleasure and obeying His Commands.
Not all the demands of the Nafs .a re unlawful. It has lawful requirements
as well, those which are essential for the growth and maintenance of life.
Besides these, there are other desires, which are in excess of the essentials
and they too are lawful. The purpose of Mujaahadah (and other spiritual
exercises) is to discipline the Nafs to the extent that it is content with
essentials and has no desire for anything in excess, even thou~h this
excess is lawful.
The Nafs must be trained to turn away from comfort and luxury and
made to love effort and toil.
Mujaahadah is not the following:
(a) To weaken or break the Nafs to the extent that its basic rights are
intertered with and the Nafs is destroyed. This is against the
Sunnah. A Hadith states:
"Verily, your Nafs has a haq (richt) over you .••"
54
(b) To underao difficulties merely to molest and frustrate the Nafs. A
frustrated Nafs becomes useless and is an impediment to progress.
Over-burdening is not the aim - the aim is to discipline by
diplomatic coercion.
The principle of maintaining the ideal between extremes holds good here.
too. The services of a Sheikh-e-Kaamil are required to show one the
golden mean. ·
Types of M ujaahadah
1. Mujaahadah Nafsaani
The Nafs is opposed the moment it turns to evil. preventing one from
falling into sin. This is the real purpose of all Mujaahadah.
2. Mujaahadah Jismaani
Certain exercises are imposed in order to accustom and habituate the
Nafs to austerity. When austerity becomes second nature to the person
and he abstains even from lawful pleasures. there will · .be .a lesser
possibility of approaching anything doubtful, and an even remoter
possibility of encroaching on anything unlawful.
A Nafs that is let free will soon stray to the field of doubtful action and
thereafter it is but a short step to the unlawful side of the fence between
the doubtful and unlawful.
The purpose of Mujaahadah Jismaani is to raise one to the level of
Mujaahadah Nafsaani.
The Principles Involved in Mujaahat/ah
1. Mujaahadah Nafsaani
The effort here is centred on two fundamentals connected with the
inteHect:
(a) To act contrary to the Nafs when it inclines towards sin. This means
eradicating the Akhlaq-e~razeelah, already dealt with in Section
One.
(b) To act contrary to the Nafs when it refuses to do good. This means
acquiring the Af<hlaq-e-hameedah, already dealt with in Section
Two.
55
2. Mujaahadah Jismaani
The effort here is centred on four fundamentals involving bodily function
in which the inclinations ot the Nafs art counteracted.
The four fundamentals and their training involves:
(a) Speaking less.
(b) Eating less.
(c) Sleeping less.
(d) Associating less with others.
A word of caution: Stress must again be laid on the importance of
observing the golden mean and avoiding extremes, for which the expert
guidance' of. a Sheikh-e-Kaamil is absolutely essential. The necessity of
guidance will become obvious as these four categories are explained in
greater detail.
(a) Speaking Less
Essence and Virtues
Speech can be divided into three classes:
I. Beneficial - either to one's Deen or Dunya.
n. Harmful - to one's Deen or Dunya.
iii. Neither beneficial nor harmful (La-yaani).
On careful analysis one will see that lA-yaani is actually a
subsection of class (ii). The harm is relative. The amount of time
spent in La-yaani could be spent more beneficially in other ways.
Rasoolullah (Sal/al/ahu-alayhi-wasallam) has said:
"He who maintains silence has attained salvation."
Maa/ik (rahmatullah alayh) said that it was narrated to him that /sa Bin
Maryam (alayhissalqam) said:
"Do not speak in abundance other than zikrullah, for your
heart will become hard. Verily, a hard heart is far from Allah,
but you know not • . . "
Acquisition
i. Think before speaking, correct one's transgressions and make
isrigfar.
56
u. Keep the tongue busy with zikr, tilaawaz, etc.
m. Speak only when necessary and on occasions when one's silence will
result in some harm.
(b) Eating Less
Essence and Virtues
To eat less is to avoid over-eating. One should eat sufficiently so as not to
be wracked by pangs of hunger all the time, nor should one's health
deteriorate and the body become weak.
The medical benefits of eatingjud iciously are well known. Other benefits
of eating less are as foll()ws: One feels less sleepy; laziness decreases; the
heart softens; there is greater joy and delight in one's zikr and ibaadat;
humility develops, etc.
While extolling the virtues of eating less, a word of caution must be
sounded on exceeding the limits. In this day and age peoples' physiques
are much weaker than of people of previous times. To imitate them in
their rigorous exercises would harm most people's health today. It must
also be remembered that reduction offood intake below requirements, as
well as self-imposed starvation, has no basis in Shariat.
Acquisition
1. Eat according to one's requirements- eat w.hen hungry, to satisfy
one's hunger and not one's desires. Stop at that point where one
feels there is just place for a little more!
ii. A change in the routine of one's eating is stJfficient to bring about
the necessary discipline of the Nafs, with fasting being one of the
best exercises. Fasting at times other than the compulsory fasting of
Ramadhan is most beneficial. One's Sheikh:should be consulted on
this matter.
(c) Sleepin1 Less
Essence and Virtues
The purpose of this exercise is to remove the slothfulness of the Nafs.
A number of verses in the Qur'an command ibaadat at night and the
51
Shariat has ordered the Taraaweeh Salaat to be performed at night
during Ramadhan. There is more peace of mind at night, and one's
contemplation tends to be more meaningful. There is greater joy and
concentration in one's ibaadat. Greater Noor is noticeable on the
person's face from his ibaadat at night.
A word of caution: Harm to one's health must be avoided. Sleeping too
little can affect the mind and cause hallucinations, which may be
mistaken for "mystic.. experiences, deceiving one into thinking that one
has reached great spiritual heights! Secondly, preference must always be
given to fardh ibaadat over nafl- if staying awake at night is goi?g to
affect one's compulsory ibaadat and duties, then one should curtail the
wakefulness at night.
If sleep is overpowering, one should rather lie down and complete on~'s
ibaadat some other time. Rasoolul/ah (Sallallahu-alayhi-wasallam) sa1d:
.. When any of you rises in the night and finds that be is unable to
recite the Qur 'an properly (due to feelin& sleepy), and does not know
what he is reciting, he should lie down."
Acquisition
I. Make a habit of sleeping a minimum of six hours per twenty-four
hours, with a maximum of seven hours.
ll. One's evening schedule should be su.c h as to leave the hours between
Ishaa and Fajr for one's family, one's sleep and one's ibaadat.
(d) Associating Less with Others
Essence and Virtues
One's association with others should be to the extent of necessity and no
further.
Association with others is of three types:
I. Beneficial - association commanded by the Shariat, which one
is duty bound to maintain. It is not permissible to terminate this
type of association.
ii. Harmful - association prohibited by the Shariat. Termination of
this type of association is waajib (compulsory).
58
iii. Neither beneficial nor harmful - association that cannot be
labelled ibaadat, nor does it fall in the category of sinning. This typ.~
of association has to be reduced and not necessarily terminated .
The benefits of seclusion are as follows:
i. One abstains from most sins. Abstaining from sin has priority over
anticipated gain- thus seclusion has priority over that association
having gain but also leading one to sin.
ii. One can exercise better control over one's speaking, hearing and
seeing in solitude than in association with others.
iii. Solitude saves valuable time. Association requires formalities and
courtesies to be observed, all of which take up time more profitably
utilised in other ways.
iv. Seclusion causes a Noor to arise in one's heart. The hearts of those
who do not enjoy solitude become progressively denuded of this
Noor.
v. A Hadith of Rasoolullah (Sal/allahu-alayhi-wasa/Jam) states:
"Soon a time will dawn when the best wealth of a Muslim will
be coats. He will go with them to a peak of a mountain and to
places where rain-water accumulates. He will flee from
mischief, taking along his Deen."
A word of caution: Total dissociation is not permissible for one who has
duties and obligations towards others, with regard to Deen or Dunya.
The same applies to the person who himself is in need of the services of
others. This applies ·to permanent seclusion. Temporary solitude for a
few days does not fall under this heading. In fact, the novice treading the
Path ofSulook may have to adopt temporary solitude in most instances .
Assoeiation also has benefits, which are as follows:
1. Ta'leem and ta'allum (teaching and learning) are dependant on
association between teacher and pupil.
n. Service to others requires association with others in most instances.
iii. The benefit of Sa/aat withjamaa 't (congregation) can only accrue if
one leaves one's solitude to join the j amaa't.
iv. Association produces humility.
59
v. Association with the A uliya-al/ah has benefits not obtainable in
solitude.
Acquisition
1. Draw up a daily schedule, allocating time for all one's duties and
obligations connected with Deen and Dunya. Perform each duty on
schedule.
11. Service to others is extremely beneficial to the Salek. However, it is
important to draw the line between the service provided and the
time wasted in unnecessary association with those attended to.
iii. Occasional mirth and humour with others is beneficial ~. a t?tal~y
serious outlook is not recommende_~ . The aim is to mamtam
eagetness and enthusiasm, not stifle the spirit.
iv. Zikr in solitude is advisable for as long as one finds solace and j?y in
building up one's contact with Allah Ta 'a/~. It may happe~ at tt~es
that one's peace of mind is shattered with a h~st. of d&sturbmg
thoughts and concentration becomes extremely d tfftcult. In su~h a
situation it is better to give up one's solitude and seek ptous
company to divert one's mind .
v. It is not advisable to increase the circle of one's f~iends ~n~
acquaintances, nor should one enlarge the circle of ones enemtes.
Both have a detrimental effect on one's zikr.
This concludes the section on Mujaahadah Jismaani.
To recapitulate briefly:
Mujaahadah Jismaani is one of the two principles of Muja~hada?· the
other principle being Mujaahadah Nafsaani. Mujaah~dah Its~lf ts the
effort which is required to discipline the Nafs. The Nafs m ~urn, IS a for~e
inclining mainly to evil. and is attached to the Rooh, opposmg the latter.s
progress towards Allah Ta 'ala. Another force opposing the Rooh IS
Shaitaan.
r Repelling Shaitaan
60
SHAJTAAN (IBLEES)- SATAN/THE DEVIL
Origin and Downfall
lblees is from among the Jinn. which are a special crcttion of Allah
Ta 'ala. being created from fire long before the creation of Hrjdhrat Adam
(alayhis salaam.)
lblees was an ardent worshipper of Allah Ta'ala. b.ut earned Allah
Ta'ala's Wrath after he had refused to obey Allah Ta'ala's command to
prostrate to Hadhrat Adam (alay hi.ua/aam). The angels were obedient
and prostrated, but lbfees was arrogant and adamant. He tried 'to justify
his wilfulness and engaged in argument with Allah Ta'ala. declaring that
he was created from fire and therefore superior to Hadhrat Adam
(a/ayhissalaam) who was created from mere clay. This arrogance on top
of disobedience earned lblees the anger of Allah Ta'ala. /b/ees'inability
to make Taubah sealed his fate.
By his actions !blees earned the title Shaitaan - one who opposes.
Allah Ta'ala placed His curse on Shaitaan. We are warned over and over
again in the Qur 'an and Ahaadeeth that Shaitaan is our avowed enemy,
and the friend only of those who disbelieve (the Kuffaar).
Shairaan 's vow is to attack the Believers from all sides and divert them
from the Siraatul Mustaqeem. He would desire nothing more than that
Man -the descendant of H-adhrat Adam·(alayhissalaam), who was the
cause of his downfall- should disgrace himself in front of Allah Ta'ala.
Man should suffer as he will suffer.
Shaitaan does not rest in his efforts to mislead men. His ways are
numerous and devious. No person is immune from his persistent
advances. No sin is too big or too small to tempt a person into. No
method is considered too unfair to use. No point in time. right up to
death, is considered too inopportune to launch an attack. No place is too
remote or sancti~ed for him to be present with his wiles.
Shaitaan has the undisciplined Nafs as a willing ally in his scheming,
trained and conditioned to commit evil, making it unnecessary for
Shaitaan to prompt it every time.
Allah r, 'ala has created Man weak. but has armed him with power('! I
61
weapons. Despite Shaitaan s intense animosity and dedicated efforts to
lead Man astray, he is easily repelled by the following measures:
1. Reciting ..a'oozu . .. "
u. Reciting ..walaa-howlaa ... "
m. Engaging in zikrullah.
Repelling Shaitaan does not automatically bring the Nafs into line as
well. The Nafs will continue with evil in the manner taught by Shaitaan.
A separate effort - Mujaahadah - is still required to discipline it even
after Shaitaan has been repelled. The revers~: also holds true. Mujaahadah
may discipline one's Nafs, but.this does not protect one from the wiles of
Shaitaan. Shaitaan is well capable of tu: ning the complacence of that
very Mujaahadah into Riyaa, Ujub and Takabbur! (May Allah Ta'ala
protect us all from Shaitaan, the accursed one.)
CONCLUSION
It is impossible to cover all aspects oft his incredible Journey ~f Sulook in
an introductory booklet like this one. A few concepts have been briefly
mentioned, but more remain to be discovered by the Salek as he proceeds
along the Path of Tariqat.
The Salek s experiences will be man~·: changes in mood; gloom and
contraction of the heart; unimaginable happiness and joy; delight and
exuberance; etc. At every stage the reassuring guidance from one's
t. lmaam Ghazzaa/i (rahmatul/ah alayh)
At the height of his glorious academic career, .sa.crificed his position
and everything that went with it - fame, wealth, honour - to travel
along the Path ofSulook. Ten years later he returned to continue with his
career, which he again abandoned in a short while to devote the
remainder of his life to Tasawwuj.
l. Ibrahim Bin Adam (rahmatullah a/ayh)
He was the ruling sovereign of a kingdom. Jte gave up his throne to
wander with the Durwesh along the Path ofSulook. U nde~ the guidance
of Sheikh Fuzail Jbni Ayaaz (rahamatul/ah alayh) he reached the status
of a Sheikh himself, preferring this over his kingdom.
What is the attraction in Tasawwufto cause such notables to abandon
material wealth, glory, power, position and acclaim to follow the Path of
Sulook ...?
Recommended method of reading
After having read through this bjooklet once; it is suggested that it be read
through a second. time in c01\junction with the book "Shariat and
Tasawwuf': • referring to the latter after each topic.
A list of books for further reading appears in "Shariat and Tasawwuf".
•(Shariat and Tasawwu.f'is available, in Enslish, (rom P.O. Box S6, Lenasia, South Ahica 1820, or
P.O. Box 3393, Port Elizabeth, South Africa 60S6).

companion and friend, one's Sheikh, will see that one passes each
obstruction and milestone without mishap.
It is hoped that two things will have become quite obvious:
Firstly, that it is everybody's duty to tread the Path ofTariqat. Secondly,
that is it--not everybody nor anybody who can guide others along the
Path. Only a Sheikh-e-Kaamil can undertake this highly responsible.
complex and delicate task.
Are the~e any exceptions to the rule that one does not require guidance
from a Sheikh?
We end by quoting two examples and leave each person to answer the
question f9r h~mself or herself.
62 63
 ACKNOWLEDGEMENTS
"Shariar aiJd Tasawwuf' written by Moseehui-Ummar Maulaana
POSTSCRIPT
Muhammed Mas.eehullah Khan Saheb is the ba~is of much in this
booklet.
"Tobligh-e-Deen," the Urdu version of /maom Ghazzaofi's. works. has 1. We Praise and Thank AJiah Ta'ala that this booklet nas been published.
proved a handy reference book. A few extracts have been taken from it as Since the initial preparation of this booklet in 1984 many others have
well. assisted with its final preparation. We are especially indebted to
Moulana A.S. Desai's English translation of "Shariar and Tasawwuf" Mou/ana Ismail Kathrada Salzeb and Dr. Naeem Saheb, both of whom
were extremely helpful in the process of having lhe notes checked and
has been repeatedly . consulted and at times. sentences have been
reproduced verbatim from it. corrected. Dr. Naeem Saheb undertook the task of translating sections
of the booklet into Urdu in other for Hadhrat Maulana Maseehullah
Many others have assisted as well, Ulema and non-Uiema. Barakaatohum to check the contents. Maulana Kathrada Saheb (who
May Allah Ta'ala reward them all with Jazao-e-khair fee dhaorain. has now been in Jalalabad for several years with Hadhrat Maulana
Ameen. Maset;hu/lah Barakaatoltum) took the· responsibility of arranging
This booklet could not have been compiled had we not had the privilege everything and made the compiler's burden all the lighter.
and honour of benefiting directly from Masuhui-Ummat Maulaana
May Allah Ta'ala reward them, and all others who assisted, with
Maseehullah Barakaatohum. His lectures and majaalis. his advice and Jazaa-e~klrair fee
dhaarain. Ameen.
encouragement, guidance and muhabbat. kitaabl· and correspondence,
faidh and barkat have caused us to shed some of pur ignorance and to 2. We humbly request our readers to remember all of us in their du'as.
understand ever so slightly this fascinating subje~t of Tasawwuf
May Allah Ta'ala grant our Sheikh long life. increase him in his
numerous good qualities and special ne'mals, and grant him good ~ealth 13th Rabi~ul Awwa/1406
and strength to contin~e with his noble efforts to bring Haq to the 26th November 19.8 5
Ummar. so that we may aU continue to benefit thereby. ~~ ~~ ~ .c ·
_/';,
~,
~- /
. f\.> :;.?-,
/
Ameen, thumma ameen. Ahqar Dr. Ismail Mangera af-allahu anhu
We end by praising A 1/ah Ta ala and expressing our Shukr to Him. There
is no knowledge except that which He wishes to grant. There is no
Tawfeeq except that Blessed by Him. May He increase us in the Towfeeq
to understand still more and. more over, to practise according to our
knowledge.
Ameen.

Newclare. Johannesburg
JO Ramadhan 1404.

~~~~ ~ ~\ ;11.; 7'

Ahqar Dr. Ismail Mangera af-allahu anhu ...
64
65
 Shariat
GLOSSARY The Laws of Allah Ta'afajlslamif' Law.

Pace l Page 2'

Ulema (Singular: Aalim).
Allah Scholars of Islam who have completed a format·course of study at a
The Supreme Being; The Infinite, having no family, no partners; Creator recognised Islamic institution, or received a similar training privately
of the Universe and Master of the Day of Judgement. from noted scholars. -
Ta'ola Tasawwuf
"Tbe Most High" A branch of Deen dealing with the rectification of -;;haracter, incorrectly
Qur'on referred to as "Sufism "o "Islamic Mysticism". Tasawwufis also known
The ·Guidance revealed to Muhammed (Sallallahu-alayhi-wasa/lam) as Sulook.
over a period of23 years, containing Allah Ta 'alas Commands which all lnsha 'allah ta 'ala
Muslims have to adhere to. - "If Allah, Most High, so Wills".
Muslim 1 Page6
One who has accepted Islam.
Nafs
Rasool A force within a person creating desires. (See Section Four).
A Messenger, Divinely appointed and given the mission of conveying the
Truth to the people. A Rasool is also given a Divine Book as part of his Haraam
mission. (''Rasool" is often translated as "Prophet"). Unlawful. Forbidden by the Shariat.

Ra~oolullah· - "The Rasool of Allah" Halaal

This title refers specifically to Muhammed (Sallallahu-alayhi-wasal/am), Lawful. Permissible under the Shariat.
the Final Messenger. Shirk
(Sallallahu-alayhi-wasallam) To associate partners with A 1/ah Ta 'ala. Not to ad here strictly to the
Mon_o~heistic creed of Islam. Different degrees of shirk exist, broadly
"May Allah's Blessings be on him." This is a special supplication for
Muhammed (Sallallahu-alayhi-wasallam) expressed by·Muslims whenever classJfJed as Major Shirk and Minor Shirk.
his name is mentioned. Kt{(r
Blastphcmy; rejection (of J.rlam or its tenets); infidelity; heathenism.
Sahaba
The Companions - those Muslims who were in the company ol
Page 7
Muhammed (Sa/lallahu-alayhi- wasal/am ).
Riyadhat
(Radi-allahu-anhum- R.A.)
Specific exercises designed to control the Nafs.
"May Allah be pleased with them."
"A 'oozo . .. "
-Deen
Meaning Islam, a complete code of life. (Deen is literally translated as "A 'oozo·billahi-minash-shaitaan-errajeem ".
Faith/ Religion, but we find these terms too restrictive and inadequate in "I seek protection in Allah, from Shaitaan the accursed one." An aayet
!verse) from the Qur'an recited to repel Shaitaan.
describing Islam.) ·
66 67
 Shaitaan
Haj
"One who opposes.. -the name given to lblees. The Devil/Tempter/Satan. The Pilgrimage to Mecca. Compulsory once in a lifetime for those who
Wudhu have the means.
Ablution. The prescribed way of washing one's hands. face. feet, etc., in
Du'as
preparation for specific acts of worship.
Supplications to Allah Ta'ala. One may make du'a (singular) for one's
/stigfar self or others.
Asking for Allah Ta'a/a's forgiveness by reciting "lstigfiruiiah" .. l seek
Aakhirat
forgiveness from Allah".
The Hereafter. The period of one's life after death.
Nafl
Optional. In addition to what is C~)mpul:.ory
Page 10
Salaat (Nam!laz).
Dunya
The prescribed form of prayer. Five namaazes are compulsory
"World". In a physical sense it may be used to refer to the Earth. Usually
on a dai.l.)! basis: Fajr, Zuhr, As!. 1l-faxhreb and /shaa. from just before
da..)t-"break spread out till at night. it is used in the sense of .. worldly" - materialistic, hedonistic, related
only to one's life in this world.
Fasting
Not par.taking of food, drink, etc. from before day-break till just after
sunset. ~ompulsory in the momh of Ramadhan. Page 13

Sadqa Jannat
Heavenly Gard~n. Paradise.
Alms; charity. These are either compulsory, called Zakaat, or optional,
as in this context.
Page 14
PageS
lbaadat
Hadith (Plural: Ahaadeeth). Worship; acts of obedience.
A saying or tradition of Raso(,{uiiah (SaJ/a!lahu-alayhi-wasal/am).
Pa~Ee I!
Page9
Fardh
Ta'/eem Compulsory; fundamental.
Learning/Study.
Tilaawat
Recitation of the Qur an. Page 17
Zikr Kha/ifa
"Remembrance''._ Short form of"Zikrullah .. _remembrance of Allah. In Vicegerent. Deputy.
practice, zikr is the repetition of ccrtai n words of praise of A 1/ah Ta 'ala, lnsaan
supplications, etc. Man.
68 69
Pace 19
Pacel6
Sunnah
Tawfeeq
Practice or Teachings of Rasoolullah (Sal/al/ahu-alayhi-wasal/am) as
Ability and capacity to perform an action or deed.
portrayed in Hadith. --------------------------
Majaalis (Singular: Majlis). Pace 33
Gatherings. where Deen is taught or discussed.
t Nabee (Plural: Ambiyaa).
Same as 'Rasool: with one difference: a Nabee is not g1ven a Divinely
Pace 20 inspired Book. The title'Nabee 'can be applied to a Rasool, but the title
Miid
A small measure. I •Rasool' cannot be applied to a Nabee.

Page34
Mount Uhud
A mountain situated near the city of Medina. Qi'yamah
The Day of Reckoning/ Judgement/ Resurrection.
Masjid
Pace 22
Mosque. The five daily congregational prayers are held here, but also
Rak 'at
used for other ibaadat: Ta'leem, zikr, tilaawat, etc. Masjid-e-Nabawi is
The prescribed manner of pe~forming salaat.
the Mosque of Rasoolullah (Sallallahu-alayhi-wasallam) in Medina.
Saaliheen
The virtuous; pure. Page JS
Mottiqeen Aashiq
Those who fear Allah Ta'ala; the pious. Those imbued with lshq- a very deep love.

Mohibbeen
Those who love Allah Ta'ala. Page 36
Hadhrat
Pace 23
A term of respect used when referring to the pious.
Aarifeen
Those with Knowledge (Gnosis) of Allah Ta'ala. Hakeem
Physician/ Philosopher I Sage/ Savant.
Page 24 Maulana
Auliya-a/lah The title given to. an Aalim.
Friends of Allah. Those who have progressed to a stage where they have Saheb
attained the Special Love of A 1/ah Ta 'ala. A ti•le of respect, placed after a name. (Cf. "Esquire" in English).

Page 25 Than vi
Indicating that the person is from the town of Thana Bhawan in the U. P.
Ummat Province of India. (Often a person may be addressed only with this title:
Adherents of Islam; Muslims. e.g. Hadhrat Thanvi Saheb, Hadhrat Kashmiri Saheb. etc.)
10 71
 Third Kalimah
( Rahmatullah-alayh) "Subhaanallahi walhamdulillahi walaa ilaaha i/lallahu wallaahu akbar."
"May Allah's Mercy be on him." "Glory be to Allah and Praise; there is no deity but Allah; Allah is Most
Great."
Pace 40
(Aiayhissalaam) Pace 50
"Peace be upon him." Zikr Usaani
fkr made with the tongue, i.e. being vocalised. It may be done loudly or
Page41 softly.
Ustad Zikr Qalbi
Teacher Zikr.made with the heart, i.e. menta·lly, within one's self and denotes
Madressah awareness of the Presence of A 1/ah Ta 'aia.
An institution for teaching Deen.
Pace 58
Page 42 Taraweeh
Fikr This is a salaat enjoined by the Sharial during the month of Ramadhan.
Thoughtful concern; worried; anxious. in addition to the five daily compulsory salaDI. It is performed at night
after lshaa.
Pace 46
Page 61
Mushtabah
Doubtful; dubious; suspect as to being Halaal. Siroatul Mustaqeem
The Straight Path (of Islam).
Kalimah Tayyibah
(Lit. "Go"od Word"). The basic Islamic creed as stated in the formula:
LA-ila-ha i/lallahu Muhammadur Rasoolullah (Sallallahu-alayhi-wasallam) Pace 62
- "There is no deity (worthy of worship) except Allah, and Muhammed "Wa/aa-howlao . .. "
is the Rasool of Allah." Wa/oa howlaa walaa qoowata ilia bi/lahil alee-yel azeem.
Ayatul-kursi "There is no Might nor Power but from Allah, the Most Hich, the
The Verse of the Throne. Verse 255 of Surah Baqarah in the Qur'an. Great."

Tasbih
A hundred beads strung together. To recite one Tasbih would be to recite Paae 63
a zikr a hundred times. Durwesh
Mendicants treading the Path of Sulook.
Tasbih Fatima
This is a specific zikr taught by Rasoolulah (Salla/lahu-alayhi-wasallam)
to his daughter Fatima-radhi al/ahu anha (may Allah be pleased with
her) -and consists of reciting "Subhaanallah "33 times, "Aihamdu/illah"
33 times and "Allahu-ak~ar" 34 times. (Total 100).
73
72
 INDEX Gafoorurr~heem - 41 Ashraf Ali, Hadhrat Maulana
Grace of - 12. 26 sermon of-· 36-37
Khalifa of- 17 writing of - 36
Knowledge of- 26 Association, benefits of - 59. (10
A Love of- 3, 23-24, 37. 44 Associating less with others - 46. .56
Most Bounteous -51 Essence and Virtues- 58
Aalim - 38. 67, 71 Tawakkul - 2.5·26 Most Merciful- 40, 42. .51 Acquisition - 60
Aakhirat- 9, 17. 69 Sabr- 26·27 Nabee of - 33. 34, 70 Auliya-allah - 40. 70
and Hubbe Dunya - 10 Hilm -27 nearness to - 19. 22, 21. 40, 42. 48. association with·- 40, 60
aqd Jannat - 34 Shuler - 27•18 51 Avarice -· 6. 32
and Khauf -·21 Tafweez -18. 48, 49 Noor ortfrom - 41 Ayaaz, Fuzaillbni - 47, 48
and Qana'at -1.5 Ridhaa - 28. 49·50 Obedience to ··- 14. /9, 26. 27. 54
and the Seeker of Truth - 41 Fanaa- 18, 50 , Omnipotent - 18
and untreated illness- 17 Fanaa-ul-fanaa- 28• .5()..51 Ordcrs{l.aws{Commands of- 19.
and Zuhd - 24-25 Akhlaq·e·razeelah- 5·16. 34, 43, 50. 34. .54. 66. 67 . .
inclination towards - 44 .5.5 Perfect Qualities of- /3, 18. 23, 24
meditation of consequences in - 9, Hirs- .S Pleasure of ""7 14. /9, 49. .51. .54
10. 1/, 15 Tama'- 6 Power of /J. 21. 40
Aarif- 36 Ghussah- 6 Praise uf/tu 17. JJ. 68
Aarifeen - 1J. 70 Daroogh - 8·9 Qudrat of 40
Aashiqs - 3.5. 71 Geebat- 8·9 Rasoul of s~e Rasoolullah
Aayet - 37. 67 Hubbe Maal - 9-10 Rouh from 19 B
-ul-Kursi - 46. 72 Bukhl- 9-10 scn·itucJc h> !7. 28
Abstinence - 24·2.5 Hubbe Dunya- 10-11 Sunnah of 40
Abu Hanifa, Jmaam - 48 Hubbe Jah- 11-12 Tawakkul tn 26
Acceptance - 19 Ujub- /1-/3 test h-um 7. 17 Baatin/Baatini- 17. 29. 3.5. 36. 37. 40,
Adam, Hadhrat - 29 Takabbur- 13·14 Unity uf IH 42. 41. 45
and Shaitaan - 6/ Riyaa ·- 14·1.5 Will of 18. 49 Baqaa- 50
creation of- 29, 40. ·61 Hasad - 15 Wisdom of . 49 Baseerat - 42
descendant of - 61 Hiqd wa Keenah- 16 Wrath of 12. 15. 21. 61 Basri. Sheikh Hasan - 47
Sheikh Ibrahim Bin- 48. 63 Alayhissalaam- 61. 7/ A'maal Bay't ·- 44, 45
Adl-10 Alh.amdolillah - 33 and Tawakkul 26 -e·Tari4at .._ 45
The Ideal - 32 Allah - I, 3, II 14. 38. 47, .51. 56. 66 and tawfce4 . 26 -e-Uthmani- 45
In Excess and Deficiency - 32 Allah Ta'ala- I. 7, 10, 12. /J, /7, /8, ·c-baatini J6 Ta'leem at time of- 46
Ahadeeth- 36, 61, 68 21. 14, 25. 26. 27. 48, 49, .50, 60, 66 -e-laahiri 36 Behaviour- 13, 29. 34
Ajmi. Habib - 47 All-Knowing- 40 Ambitions - /{1 Bishir Haafi - 47
Akhlaq-~hameedah - 18-28, 34, 43, All-Powerful - 40 Ambiyaa. l>cen of - 43, ·70 Body
48-51. 55 AU-Wise- 40 Ammarah. Nafs 53 and grooming -· 2. 19. 30
Tauheed -18 and repentance - 23 Anger - 6. 30 and the Nafs and Rooh - 29. 51, 53
Yaqeen -18 assistance of - 41 Annihilation .. 28. 50 creation of the-· 29
Tasleem -19 auliya of- see Auliya-allah Annihilation of annihilation • 28. 50 functioning of the -19. 55
lim -19 Blessings of - I 3. 17. 66 Aomo . .. .. · 7. 62. 67 good health of the -2. 19, 37, 38.
lkhlaas- 19-20 Best Provider - .5 Aql 30·31 57
Sidq - 2().21 creation of- /1, 17, 18. 29. 61 The Ideal ·- 30 well proportioned - 29
Khauf- 21 Creator- J, 17, 18. 33. .50. 66 In Excess ... JJ Book of Allah - see Qur'an
Rajaa- 21-22 curse of -·61 In Deficiency - J I Bounty- 22
Taubah- 22·23 enemy of - I I A4li, Muhabbat - 23. 24 Bukhl- 9-10. 15. 25
Muhabbat- 2344 fear of - 21 Arabi. Sheikh lbni- 43 Definition- 9
Zuhd - 24-2.5 forgetful of- /0, 21 Arrogance - IJ-14. 61 Dang. and Cons. - 9
Qana'at -25 Friends of- see Auliya-allah and Hirs -· 5 Prevention - 9
Asceticism - 14-25 Treatmer.t - 9, 10
74
75
 F Geebat-8-9
c Deen (Islam)- I. 10. 12. 16. 24. 41, 41.
66 Faculties of the personality·- 30
Definition - 8
Dang. and Cons. - · 8
Charach:r -· I. 2 and association/seclusion -59. 60 lim -10 Prevention - 8
and "civilised" - I and speech - 56 Aql-10 Treatment- 9
.debasing qualities in - 2, 5 and Tasawwuf- 36. 67 Gadab- JO Ghazt.aali. lmaam- 63. 64
-- see Akhlaq-e-rueelah teachin~·gf- 34 Shahwat- JO Ghussah - 6-7. 16
health and- 2, 17. 29. 30 Deficiencies - 11. )8 Adl-30 Definition - 6
illness and - 2. 17 and Sidq- 21 Fadhl -· 22 Dang. and Cons. - 6
praiseworthy qualities in - 1 in the Faculties - 30-12 Fajr -- 58. 118 Prevention - 7
- see Akhlaq-e-hameedah Desai, Maulana A.S . - 64 Fame, love fur -5. /I -ll Treatment- 7
Chasteness - 3 I Desire- 10, 19. 31. 12 Fana·- 211 Correction - 7
Companions --see Sahaba and the Nafs -52, 53. 54 Essence ·- 50 God/gods/godling/goddess- 3
Companionship Devil - 61·62 Acquisition- 50 Grace-]}
of the piousfauliya- 40 Discipline of the Nafs- 53-60 and the Seeker of 'I nllh -41 Graciousn~ss- 17
of an evil person - 40 Disdain- 13 Fanaa-ul-fanaa --· ]/l Gratitude -27-28
of a Sheik.h-e-Kaamil - 43. 44 Du'as - 50. 69 Essence ---50 Greed- 5, J2
Conceit - 12.-13 of the poor- 9 Ac4uisition -51 Guidance -11
Conditiort- 26 DunyafWorld- 10. II . 12. 17. 11. 34. Fardh- ~9
Confidence - 25-26 44. 51 fasting -57
Congeniality - 44 and Qana'at - 25 ibaadat- 58
Constitution of a person- 29-10 and speech - 56 namaal". - 6/l H
Contemplation -see Meditation and seclusion/ a~sociation -59. 60 Tariqat being - .16, 37
Contempt - 13. 32. 47 ant'l the Seeker of Truth - 42 Fasts/ Fasting-· -16. ~8 Haafi. Bishr - 47
Contentment-- 15. 21. 15 31 and Zuhd -· 24-25 fardh-57 Haal- 26
Conviction- 18. 26 Definition of - 10. 69 nan - 7 Habib Ajmi - 47
Cowardice - 6. J I Hubbe- 10-11 and Mujaahadah- J7 Hadhrat - .16. 71
Creator -- 1. 17. 18. 33. 50. 66 Durwesh ·- 61. 73 Fate- 7 Hadith
-see also Allah to be happy with - 28, 49-50 Defined - 35. 68
Fatima, Tasbih - 46 Quotations from - 8. 10. II. IJ, 14,
rear of Allah-l/ 15. 16. 20. 24. 25. 50. 51 54. 56. 58.
Fiqh -16 59
Fikr - 42. 50. 7l Haj- 69
Forbearance -7, 27. 3t spending for - 9
Forgiveness- 22 Hakeem- 16. 71
Fuquhaa - 36. 48 Halaal - 6. /1, 67
Fuzaillbni Ayaat.- 47, 48 Hanila, lmaam Abu- 48
Fuzool Go'ey- 8. 9 Happiness (with Fate)- 28. 49-50
() E Haqeeqat- 36 4
-ut-Tariqat - 36
Daroogh - 8-9 Haraam - 6. -16. 67
Definition - 8 Eating less - 56 Hasad
Dang. and Cons.- 8 Essence and Virtues- 57 Definition- 15
Prev. and Treatment.- 8. 9 Acquisition- 57 Dang. and Cons. - I 5
Day of Judgement/Questioning/ Effort -11. 22. 26. 41. 49 G Prevention- IS
Qiyamah - 10. 34. 3.6. 66, 71 Endeavour - 53-60 Treatment- 15
Days of Ignorance - 34 Entrust - 28. 48, 49 •
Gadab - 30-JI. 32 Hasan Basri. Sheikh - 47
Death- 41 Envy- 15 The ldeal-3/ Hatred -/6
and Khauf - 21 Euclid. theorem of. and first principles . In Excess - J/ Health -1. 57
contemplation or - 9. 10. 46 - 39 In Deficiency -J/ and character - 2
result of illness - I 7 Example.The- I. 32. JJ Gafoorurraheem - 42 physical-- 37
Debauchery - 8 Extravagance -- 5. //, Jl
77
76
Hidaayet- 21. 42 lkhlaa~
Hikmat- 31 Essence- 19
Hilm Acquisition -10
Essence -17 and Ma'rifat - 16 J L
Acquisition -17 and the Sahaba- 10
and Ghussah - 7, 17 and the Seeker of Truth- 41
Hiqd wa Keenah -- /6 lim
Definition- 16 Essence- 19 Jah -- II. 11 Laa-yaani 56
Dang. and Cons.- 16 Acquisition - /9 Jamaa't- 59 Laughter, ex~essive- 8
Prevention - 16 and Khauf -11 Jannat - 17. 69 Lisaani, zikr -50. 73
Treatment -- 16 lim. Faculty of- JO. Jl and Kibr- 13 Love- see also Muhabb~ot
Hirs- 5-6 The Ideal- JO and Hope- 22 of Allah - 23-U
Definition - 5 In Excess -J/ Jealousy - II. 15 of Fame- IJ.J] _
Dang. and Cons. - 5 In Deficiency - J I Jesting excessively - 8 of Rasoolullah - 3. 24
Prevention - 5 Illness -see also Mirth of the Deen - 14
Treatment- 6 an illustration -16. 17 Jihaad-e-akbar- 53 of the.pious - 3. U
and a Shcikh-e-Kaamil -- 44 baatini· - 17. J7 Jinn- 61 of the World - /0-1 I
Honesty··- 10-11 physical -· 111 Journey of Wealth - 9-10
Hope -11.11 lmaam Abu Hanifa- 411 and a traveller- 16. 17. 48. 52 Lowwamah, Nafs -53
Hubbe Dunya :- 10-11 Ghan:aali -61. 64 of Sulook - 40·63 Luqman, verse from Surah- J?
Definition- 10 lmaan- 26 see Tau heed Justice -- 30. 32
Dang. and Cons.- 10 Kalima Tayyiba
Prevention and Treatment- 10. I I Immorality - 5
Hubbe Jab- 11-11 lnsaan - 17. 69
Definition- I 1 Insincerity- fl. 14·15
Dang. and Cons. - II. 12 Instruction - 9. 59. 68 K M
Prevention - 11 at time of Bay't ·-- 46
Treatment- 11 lnsha'allah Ta'ala -- 1. 18. 67 Maal. Hubbe - 9-/0
and Riyaa - J4 Intelligence - JO-J I Kaafir- I I Maalik -56
Hubbe Maal aur Bukhl- 9·10. 15 Intention- 14. 15. 19. 10 Kalima Madressah - 41. 72
Definition - 9 lsa Bin Maryam - ·· 56 Tayyiba - 46. 72 Maghfirat - 12
Dani. and Cons. - 9 lshaa -- 68 Third - 46. 72 : Maghrib- 68
Prevention - 9 istigfar after - 46 Keenah -see Hiqd and Keenah Third Kalima after - 46
Treatment - 9. 10 Muhaasabah after- 46 Khalifa- 69 Majaalis - 19. 34. 70
Humour -60.31 Muraaqabah after - - 46 of Ailah - -, 17 Malice - 16. 31
schedule after ·- 58 of a Sheikh-c-Kaamil - - 44 Man
Third Kalima arter - 46 Khauf and Shaitaan --61. 62
I lslah- 45 Essence- 21 creation of - 29
Islam - 34. 66. 67 Acquisition - 11 composition of - 29. 52
lbaadat- U. 15. 69 scholars of - 35. 6~ the Ideal - 2 I Khalifa of Allah - 17
aud ~ting - 57 ~pread of- 35 and Habib Ajmi - 47 Ma'rifat - 16. 42
and imitating Rasoolullah - .34 Islamic and Shahwat - J] and Tawakkul - 26
and Sabr- 26 Knowledge. branches of · 35. 36 and Tau bah - 23 and the Salek-- 36
and seclusion - 58. 59 terminology of - 35. 36 Kibr - see also Takabbur Maryam, lsa Bin - 56
and sleep - 57. 58 Life - · 34-35 and Jannat - IJ Maseehul Ummat Maulana
and speech - 9, 56, 57 Lifestyle 46 and Ujub- I] Maseehullah Khan Sahe&·- 64
fardh- 15.58 Un-lslamic - 46 Knowledge - /9, 10. 21. 22. 16. 30. 3/ Mhshaaik Soofiya -• 16
naO- /4,58 lstisfar - 7. 56. 68 J2 Masjid - 71
lblees - 61-61 .after lshaa - 46 Islamic- 35. .M -e-Nabawi - 34. 71
Ibrahim Bin Adam - 48. 63 and Taubah - 11 Kuffaar -·6/ Materialism - 25. 52
Ignorance. Days of - 34 and the Seeker of Truth - 41 Kufr ··· 67 engrossment in - 5
and Tama'- 6 love of- 10·11
78 Kursi. Aayetul - 46. 72 Maulana - 71
79
 Ashraf Ali Thanvi Saheb - 36, 37 and Fanaa- 50 0 Qtyamah- 34, 71
Maseehullah Khan S~heb - 64 and Sabr -27 Qualities- /4
Desai Saheb - 64 in tn:ating Ghussah - 7 Debasing- 5-16
Omnipotent- 18 Praiseworthy- 18-28
Kathrada Saheb - 65 Hirs- 6
Ostentation -14-15 Quarrels- 6. 8
Mount Uhud - 20. 60 .Tama· 6
Mecca -34 M unaasasabat - #, 45 Qudrat of Allah 40
people of - 34 Muraqabah-e-maut - 46 Qur'an -6/, 66
Medina -34 Mureeds·- 44. 45. 46 and sleep -58
Meditation/Contemplation/ and the Mushtabal\ ~ 46. 72 p and Sunnah- 35
Akhloqe-hameedah - 18, 19. 1/, 12. Muslims .:; 20: 59, 66. 7() basis of life - 35
u. 25. 28,50 Mustaqeem: Siratul -- fll. 73 Book of Allah - I
at night- 58 Paarsa'i - J I interpretation of- )5
of death - 9, 10. 46 Passion - U quotations from- s. II. 23. 29. 31.
Mercy- 21 Path of Sulook/Tariqat 37. 42. 47, 52. 67
and Gadab - 31 -see SulookjTariqat source of knowledge - 19
Miserliness - 9-10 Patience -7, 26. 27 teachings of- 34
Mirth -60 Perpetuity- 50 standard for mankind-/. 34
Mohtbbeen -11. 70 Personality Qurb wa qabool- 42
N
Motma'innah, Nafs -54 and the Rooh -19
Mottiqeen - 22. 70 component of Man - ·29
MOd of corn- 20. 70 de\'elopment of the - 32
Mufassireen- 35 Faculties of the - 30-32
Muhaasabah - 46 Nabee ·- 33. 34, 70 functions of the - 29. 30
Muhabbat - J. 50 Masjid of- 34 health and - I 7. 29
Nafl- 51. 60
R
Aqli -23. U well-balanced - 17. 29. 30. 34
of Allah- 37 fasts- 7 Pleasure
Essence- Z3 ibaadat- 14. 51. 58 disengrossment with- 25
Acquisition ·-· U salaat- 7 of Allah- 14. /9, 49. 51. 54 Radiance - 17. 25. 41
of Dunya- 10-11 Nafs - 47, 52. 67 Pledge- 44. 45 Radiallahu anhum - 1. 66
of Jab -11-li ally of Shaitaan - 61 Physicians Rage- 6
of Maal - 9-/0 Ammarah- 53 pr_escril-ing like - 43 Rahmat -21
for Deen- U and Hilm- 17 requiring doctors- 40 -ullah a layh- 47. 48. 63, 7J
for the pious/ auliya - 3. 24 and Sabr ;_ 26 treating the ill - 38 Rajaa
for Rasoolullah- J. U. 37 and the body - 29, 52. 53 Praise- 11 Essence -21
Tab'i -23 and the Rdoh - 29. 52. 53 and praised -11 Acquisition - 22
Muhadditheen - 35 discipline of - 6. 7. 17, 53-60 of Allah-17. 33. 68 and Tau bah - 23
Muhammed- I. 33. 34. 66 haq of - 54 undue - 8 Rak'at - 22. 70
- see also Rasoolullah Lowwamah '- 53 Prestige - I I. 12, 52 Ramadhan. fasting in - 46. 68
Muhaqqiq- 36 Motma'innah -54 Rasool - I. 33. 34. 66
Muhaqqaqeen, Ulema- 43 'purification of - 35 Rasoolullah - /. 66
Mujaahadah- 53-60 Namaaz -68 and istigfar-2J
Definition- 54 daily ·- 46. 68 as Example - 32. JJ
Essence -54 zikr after - 46 as Teacher - 34
Nafsaani - 55 Ni'mat -12 Q Aashiqs of- 35
- see also: Akhlaq-e-razeelah Niyat- 14. 15 Hadith of - see: Hadith
Akhlaq-e-hameedah Noor Sunnah of- 35. 69
and I baadat - 58 Qadha -46 Repentance - 22. 13
Jismaani- 55 Qalbi, zikr 50, ·73
-see also: Speaking Jess- 56 and seclusion - 59 Ridhaa -28
and the Seeker of Truth -- 4 f. 41 Qana'at Essence -49
Eating less -56 Essence -25
Sleeping less - 56 and Zuhd -15 Acquisition -50
from Allah- 41, 42 Acquisition - 25 and Khau f - 21
Associating less - 56
80 81

-
 Acquisition -56. 57 Tariqat- 36, 37, 40
Speech, useless - 8·9 and the Seeker of Truth - 41
and Sidq- 20 fardhiat of - 36. 37
Riyadhat - 7. 67 Shaitaan- 13. 41. 47. 52. 60.61. 68 discipline of- ~6 purpose of- 37
Riyaa -14-15. 20. 62 and Nafs -61 Standard, the - I Tasawwuf -1, 36. 37. 40, 43, 67
Definition - I 4 anc;l Mujaahadah- 62 Steadfastness -16·27, 31 and character - 36
Dang. and Cons. -- 14 brothers of - II Sulook - 36, 47, 48, 59 and lmaam Ghazzaali- 63
Prev. and Treatment- 14 origin and downfall- 13. 61 Journey of- 40 and Ibrahim Bin Adam- 63
R.ooh -60 repelling of - 7. 61. 62 Sunnah- 69 Tasbih -72
and the body- 29. 51 Shariat - / , /4, 35. 42. 44, 45. 67 and dress, lifestyle - 46 Fatima- 46
and the Nafs -29. 52 and Adl- 31 and Sidq- 20 Tasleem
origin of- 29 and anger- 6 as basis- 35 Essence- 19
and a'maal -26 as source of knowledge - 19 Acquisition - 19
and association- 58. 59 of Allah- 40 Taubah- 61
and eating- 57 of Rasoolullah - 35 Essence - 22
and extravagance - II Surah Luqman, verse from- 37 Acquisition - 23
s and Sidq- 20 • Baqarah, Aayetul K.ursi in 46, 72 processes of -12
and Shouq- 24 stages of - 22. 13
and Shukr- 17. 18 Tau heed
Saadiq and wealth- 9. 10. I I Essence- 18
-ul-araal - 20 rites outside - 26 Acquisition - 18
-ul-ahwaal - 20 scholars of - 39 and Ma'rifat - 26
-ul-aqwaal- 20 transgression anti correction -6, 7 T and Tasleem - 19
Saaliheen- 22. 70 "Stlariat and Tasawwur· - 43. 63 Tawakkul
Sabr Sheikh- .;1, 4], 57 Essence- 25
Essence- 26 -e-Kaamil - 43, 44. 45. 55. 56 Ta'allum and association -59 Acquisition - 26
Acquisition- 27 lbni Arabi- 43 Tab'i Muhabbat -13. 14 lawfeeq -70
and Allah-27 Hasan Basri- 47 MTabliih·e-Deen" - 64 and A'maal - 26
and Ghussah - 7 Shirk- 8. 67 Tadbeer- 49 Tayyiba, K.alima- 46, 72
Sadqa 7. 68 -e-asgar- U Tafseer- 35 Terminology
Sahaba - I. 24, 50. 66 and Tama' -6 Tafwcez -18. 48-49 a note on- 3
and Bay't - 45 Shouq -24 Essence- 48 of branches of Deen - 35, 36
and lkhlaas -20 Show- 14·15. 32 Acquisition - 49 Thanvi - 36, 37. 71
and Rasoolullah - I. 34. 35 Shukr Tajweez- 49 Third K.alima - 46, 72
Saheb - 36. 7 I Essence- 27 -Tak:a-bbur - 12. IJ-14. 62 Tilaawat - 9, 24. 5 7. 68
Salek -36. 37, 41. 42. 51 Acquisition - 28 Definition- 13 Toole amal - 10. 25
Salaat-58 Siddiq- 20 Dang. and Cons. - 13 Tranquility - 24
daily- 68 Sidq P.revention and Treatment - 13, U Truth - 30, 36
Nan-: 7 Essence -20 and Gadab- 31 Seeker of- 41 -63
ofTaubah- 21 Acquisition - 20. 21 and Hasad - 15 Trust - 25-26
with jamaa't - 59 and Ma'rifat -16 Ta'leem -68
Sallallahu-alayhi-wasallam - I. 6 and the Seeker of Truth~ 4/ and essociat!on- 59
Satan- 61·62 Silsilah - 44 and speech - 9
Seclusion Sincerity- 14, 15. 19-20 at time of Bay't - 46
benefits of- 59 Siratul Mustaqeem- 6/, 73 Tama'
and the novice- 59 Sleeping less - 56 Definition - 6 1J
Seeker of Truth- 41-63 Essence and Virtues- 57. 58 Dang. and Cons. - 6
Seerat - 29. 30 Acquisition - .58 Prevention and Treatment- 6 Ujub- 12-13. 62
Self-esteem -ll. 12. /3 Soofi (Sufi) - 36 and a Sheik·e-Kaamil - 44 Definition - 12
Self-rectification -45. 48 "mystics" - 2. 36 Dang. and Cons. - 12
Shahwat- 30, 31. 32 Taqdiir- 7
Soofiya. Mashaa'ik - · 36 Taraweeh salaat- 58, 73 Prevention and Treatment - 13
The Ideal- 31 Soorat - 29. 30 _ _
In Excess and Deficiency- 32 Speaking less - 9. 56 83
and Khauf- 32 Esser.ce and Virtues -56
82
 and Gadab- 3/
Ulema - 2. 38. 64, 67
z
and lim -19
~-Muhaqqaqeen - 43
Ummat -70 Zaahir - 41
first corruption of- 25 Zaahiri form - 29
first virtue of .,.- 25 a'maal - 36, 45
Uns -14 Zakaat -68
Ustad - 4/, 72 and Hubbe Maal - 9
Uthman, Bay't-e- - 45 Zikr/Zikrullah - .U , 50, 68
and a Sheikh-e-Kaamil - 44
and eating - 57
and enemies - 60
v and friends - 60
and Shaitaan - 62
and Shouq - 24
Veracity - 20.21 and speech - 9, 56. 57
Verse, of ths; Qur'an - 37 and the heart - 56
Virtuousness- JJ in solitude - 60
Volitional - 49, 50 lisaani - SO, 73
qalbi - SO, 73
schedule of - 44
Zuhd
Essence -14
w Acquisition - 25
Zuhr - 68
Waajib- 58 Third Kalima after - 46
" Walaa ho'wla"- 62, 73
Wealth - 46. 59
Halaal-1/
Haraam- 46
Mushtabah - 46
Love of- 9-10
supernuous - 10
Wisdom- 30, J/, 33
World-- see Dunya
value of - 10. 11
Wrath- 30. 3/, 32
of Allah - 11. 15, 21
Wudhu - 68
' and Ghussah - 7

Yaqeen - us. 25. 26

Essence - /8
Acquisition -18
84