Reformation And Purification Of The Soul [Intro] This treatise or course of action is for purification of the soul from all base qualities and acquisition of a connection and nearness to Allah Ta'ala that knows no decline.
Prescription For The Reformation And Purification Of The Soul
This treatise or course of action is for purification of the soul from all base qualities and acquisition of a connection and nearness to Allah Ta'ala that knows no decline. Inherit in it is evidence, the proof, the alchemy of wondrous changing effects. Though it is heartfelt desire of every Mu'min to perfectly obey his Truly Beloved Allah and to keep his soul pure and clean of disobedience, but as a poet says, "It is the work of fish to always remain in water". Since when does a snake associate with a fish? The Saalik's Nafs due to its carnal desires is like a snake that prevents a Mu'min from obedience at every step. It constricts the soul from soaring, by its wiles and deception, and persistently plunges him into pit of punishment. Saalik The Saalik (one treading the path towards Allah) after every sin, on perceiving its darkening effect on his heart, becomes extremely remorseful. Why should he not feel this remorse? He is akin to a person who is storing wheat only to find that a rat is stealthily denuding his supply. Similarly the Saalik through his Ibaadat (Worship) and Azkaar (Zikr) is amassing Anwaar (Noor/Light). But due to lustful glances, fantasizing, and other sins, finds Noor diminishing from his heart. He is afflicted by remorse, so much so that continued defeat by his Nafs brings him to the dangerous brink of despair (May Allah keep us in His Protection) The effect of habitual sin transforms the night and day of the Saalik into bare bitterness and causes him to hate his life. The earth, inspite of its expansiveness, appears straightened to him because for every sin he cries with a hundred lives. He feels ashamed of himself, thinking:
"How incompetent and shameless I am to be habitually involved in sin and disobedience."
As a poet says:
"Shame is enveloping me, How do I present myself in Your presence,
If not to You then whom do I go With this desperately afflicted and agitated heart."
It is an undoubted fact that immaterial of the magnitude of our sins, they are minute and insignificant compared to the magnitude and extensiveness of Allah Ta'ala's Mercy, as is stated by Moulana Rumi
"In the face of this mountainous load of sins which I carry on my shoulders, that which helps me is but my cry of Aah!"
Therefore immaterial of the circumstances, one should not permit despair even approach one. Even though complete purification has not been attained at the time of the last breath, Mujahadah (striving in the path of Allah) is still necessary throughout one's entire life as stated by Hazrat Majzoub Saheb, "Even though you are unable to floor the wrestler's Nafs on his back, do not permit your hands and feet to be immobile. Don't you realize this bout is lifelong? Sometimes he will overcome you, sometimes you will subdue him." Presentative Measures: Taubah To remain addicted to any sin thinking that one will resort to Taubah (repentance), even though one keeps seeking forgiveness has a dangerous edge to it: The Taufeeq (grace) to make Taubah is not one's own control. This continued shamelessness, this continued involvement is proof of our heedlessness and lack of effort and lack of vigilance. Due to this vileness there is fear that the Taufeeq of Taubah will be snatched away. Moulana Aarif Rumi says: Beware of depending on Taubah and daringly making a habit of sinning, thinking: "Come let me enjoy the ease and pleasure of sin now, and thereafter quickly make Taubah and acquire protection." This Shaitaani (devilish) deception will forever deprive one of the love for Allah Ta'ala as well as his special friendship. Accompanying this is the fear that Allah Ta'ala will incinerate ones frail tapestry of excuses and snatch from one the Taufeeq of Taubah. In a Hadith Huzoor addressing the Greatest of all being states: "Oh Allah! I request your protection from the fact that we perpetrate any evil, that we pass it to any Muslim or that we commit such an error or sin that you do not forgive." Moulana Rumi says that the punishment of physical metamorphosis as witnessed in previous Ummats, is cancelled due to the Sadaqah of the Mercy to all the Worlds but the punishment of spiritual metamorphosis still prevails in this Ummat. Due to the vileness of habitual sin, the fear exists that we ill be dyed by heedlessness and the inclination towards righteousness will be snatched away. The result of this will be that the hatred for sin will be transformed into inclination and desire, so much so that sinfulness and impiety become a second nature. This snatching away of one's perception of righteousness is spiritual metamorphosis.
Do not become heedless (by depending on Taubah). Do not inculcate the habit of sinning because the perpetuity of seeking forgiveness is not in our hands. The inclination towards the food of Taubah is not the lot of every inebriate (a person drowning in the drunkenness of sin) Anwaar And Barakaat Inspite of being continually addicted to sin, if one does not organize one's reformation and acquire ways and means to leave sin, one becomes ensnared into two dangerous calamities. Firstly, such a person remains deprived of the Anwaar and Barakaat of special nearness to Allah. It is quite evident that the Anwaar of obedience and Azkaar are sometimes, due to the darkness of sin, completely snatched away, and at times these Anwaar become ineffective and weak. This concept is corroborated by Moulana Rumi in this couplet:
"Alas! Alas! Alas! That the illumination of my soul which is bright like the full moon due to excessive Zikr has become concealed by the dark clouds of sin."
Secondly, such a person is always in danger. Because of his love for sin he is perpetually on the brink of going astray. Who knows when such a moment will dawn when according to his habit, he sins and is taken to task? Who knows when the manifestation of Mercy and Forbearance are replaced by the manifestation of Wrath and Anger? This will result in his not being inclined to seek forgiveness, and in due course his heart becomes rusted by the dye of darkness, so much so, that such a person begins fearing and hating Zikr. He becomes hardened in sin and accursed with the yoke of evil and goes to Jahannam. May Allah protect us from this. Bearing in mind these two dangerous afflictions and calamities, it has become crystal clear that one addicted to any sin must never be negligent or heedless of its cure. It is the Grace and Favour of Allah Ta'ala that he has given the Taufeeq to compile the treatise, acting upon which, Salikheen were involved in the disease of lustful glances and illicit love affairs, have been cured. The treatise has been derived from the Quraan, Hadith and the sayings of the Buzrooks. It is so effective in incinerating carnal love, lustful glances and related vices that – SubhaanAllah, it is beyond description. Whosever wishes may put it to the test. The fruits of acting upon treatise over and above curing evil glances and illicit love affairs are also the following: 1. Nisbat Ma-Allah Strengthening of ones connection with Allah i.e. the bond with Allah in the heart becomes progressively stronger.
2. Mait-e-Khassah Acquisition of Mait-e-Khassah i.e. one will begin tasting ecstasy of the company of Allah. 3. Wilaayat-e-Khassah Acquisition of Wilaayat-e-Khassah. Through the Barakaat of Taqwa one is also granted this wealth, because the condition for Wilaayat according to the Quraan: is Imaan and Taqwa. Through the Barakaat of this treatise complete Taqwa i.e. protection form major and minor sins may be achieved. The complete annihilation of the desires of the Nafs (base self) is not the objective, nor is this possible because if desire is annihilated then illuminating the furnace of Taqwa will also be impossible. In fact the closeness of desire to Nafs is also corroborated by the Quraan. Allah Ta'ala says:
Wa-uhzirut-il-unnfoosoo-sh-shuh
It is thus evident that there is none who can tear asunder this bond established by Allah. Nor should one desire this because Divine Wisdom through this Mujahadah, grants the servants the position of Wilaayat-e-Khassah. 4. Increase In Imaan Through the Barakaat of acting upon this treatise for a lengthy period, there will be such a level of daily increases in one's Imaan that one will experience the presence of all the unseen i.e. Jannat and Jahannam, Qiyamat and the Hereafter. The required level of Imaan that a Mu'min must have will gradually be attained. 5. Sweetness Of Imaan This perfect Imaan's and Yaqeen's Barakaat will engender wondrous sweetness in every Ibaadat. Namaaz will become the coolness of one's eyes. Obedience to all commands of Allah Ta'ala will become easy and enjoyable. One will dread all types of sins. One will be blesses with such a pure and chaste life that all the gifts and treasures of the entire universe will begin to seem inconsequential. The Saalik In this stage of nearness the inner state of the Saalik will be expressed thus:
"On contemplating You, the essence of the universe, such joy and pleasure is reaching me, as if the very pleasure and joys of Jannat are being revealed and reaching me."
At the time on experiencing the sweetness of the Noor of nearness, the Saalik says:
"I have only given half my life but the Absolute Bountiful has fated me with a hundred lives"
i.e. the difficulty experienced in sacrificing the desires of Nafs are nothing compared to the wealth acquired on this path. The Saalik says:
"Alas! Up to now, for the sake of base desires I have unjustly made my life worthy of Jahannam. I have destroyed all the Noor of my Ibaadat by committing sins."
At that time, the Saalik does not regard even crying tears of blood as sufficient expiation for his wasted life. He cries over his lost years of misfortune and meekly begs for Mercy. He says:
"Oh Allah! You are the Possessor of such Qualities that inspite of all my combined wretchedness and destruction, immaterial of the level they have reached, Your Grace can make amends thereof in a split second. Not only can you recompense and make amends, but inspite of the delay due to my unworthiness and the years of my wasted life, inspite of the extent to which Nafs and Shaitaan have waylaid me from your path, Your Grace can in a split second grant me that position of closeness which I could never have acquired through my efforts."
As long as the Saalik was habituated in sin, he was deprived of the pleasure of supplicating to his Lord. Now he derives intense pleasure from lifting his hands and begging for hours. Even in solitude his heart is deeply engrossed with Allah and whilst he is in the company of his friends, his heart is occupied with Allah. His condition is expressive of the following:
"There is neither a friend nor a companion like You. The discourse continues with every breath, but is devoid of any sound."
This state is called Dawaam-e-Zikr (permanent remembrance) and Huzoor-e-Taam (complete presence) and Huzoor-e-Daaim (continual presence). This is wealth which cannot be acquired by remaining habituated to sins.
"I love the secret conversation with my beloved for numerous reasons, but the tongue of the sinners (due to the over-powering shame of sinning) becomes dumb."
Taqwa On the path of Allah, organized purification and constancy on Taqwa hold great weight. One who has purified his Nafs has diffidently attainted success. One who has not purified has not achieved his objectives. The Kuffaar are totally at a loss. The Mu'min who is involved in sin and
makes a meagre attempt at purification is successful to some extent, and at a loss to some extent i.e. he is at a loss with respect to attaining Wilaayat-e-Khassah. One tainted by the darkness of sin is not worthy of special nearness to the Essentially Beautiful and True Beloved because He is Beautiful and loves beauty. It is for the reason Moulana Arif Rumi has taken great pains to stress upon the acquisition of Taqwa, purification from base qualities and abstention from sin. Anwaar When the rat (Nafs) has stealthily made a hole on our lager of Aamaal-e-Saalihah, from that time our supply of the Anwaar of Aamaal-e-Sawleha has begun inconspicuously disappearing. Overcome and suppress the evil control of the rat (Nafs) so that the souls may command and be in control and thereby witness the blessings of pure Anwaar. Thereafter, even the Anwaar of a little Ibaadat will deliver once to a state of nearness. Moulana's objective by this discussion is to inculcate the concern and generate the effort to stay away from the cause of harm and destruction to a greater extent than on endeavours to make Ibaadat, Zikr and Fikr. This is called Tazkia-e-Nafs. If you are addicted to any sin then immediately set your sight on curing yourself therefrom. Action The darkness of sin is destroying our Anwaar of obedience. Inspite of forty years of Zikr and Shagl (spiritual exercises) on the path of Sulook, the soul has not progressed to the desired level. What has happened to these forty years of Aamaal? The answer is crystal clear. While consuming Khameerah (a type of tonic) to strengthen the heart, one concurrently has the habit of imbibing poison as well. This is why the effect of the Khameerah is not long lasting i.e. the darkness of sin has not allowed the benefit of the Anwaar of obedience to settle within oneself. With the Mercy of Allah the value of this treatise that is being compiled will be appreciated only after being acted upon for at least six months. It is the person whose greater part of life has been wasted in sinning and who due to lustful glances and carnal love repeatedly broke his Taubah. It is for the person whose life has become bitter, who is deeply concerned, having his reformation at heart, but cannot extricate himself from the quagmire of lust. It is for the one who has become committed to sinning to the extent that it has become second nature, and is disgusted with the bitter darkness of sin in his life. His persistent defeat and breach of promise, and his continued darkness and terror of disobedience, has transformed his world into a living hell. He is experiencing the total bitterness of life. For such a person this treatise is the fountain of life. Insh-Allah after six months of acting upon this, his condition will be expressed thus:
"The dawn of my awareness from perpetual slumber is heralded, He has, with every iota of my being, addressed me. My river that was running dry is flowing with water once more and my King has re-entered my valley."
Transformation And Rewards
"Oh Allah! You have transformed the vulture into a falcon i.e. my Nafs like the vulture that consumes carrion, was worshipping the world and devoted to carnal desires. You have purified of its base temperament and made it highly ambitious like the falcon. Nafs has now turned away from all else and is attentive towards You. Similar to a falcon perched on the arm of a king which is happy to be close to the king. Similarly my deviant existence has been set on the highway to heaven by Your Bounty, the Anwaar of Your Nearness and the Perfume of Your Grace have delighted me."
Aamaal-e-Saalihah
"Oh Allah! My Nafs, due to habitual sin, was like a thorn deprived of the rosy scent of closeness. Not Your Bounty has caused an inexplicable transformation. Instead of sins, Aamaal-e-Salihah are being performed. The fire of lust which day and night was setting my soul aflame, has through Your Grace and the intervention of your Absolute Power, now become Noor i.e. The Taufeeq of organized Taqwa illuminated it. Now when Nafs is protected from acting on evil demands, this Mujahadah has ignited the furnace of Taqwa in which these desires serve as fuel. The desires on reaching the furnace of Taqwa are transformed from destructively consuming fire into illuminating Noor. "Oh Allah! Your love and closeness have dawned upon my heart and while the overpowering demands of Nafs, which, like a dark and dreadful night, darkened my heart, your Anwaar has made all that darkness the envy of day break." "Through Your Grace, Nafs which treading lazily on the path of obedience is now standing in the front row of the men of Allah. This position granted to me warrants tremendous gratitude to You and praise of You."
The falcon, because of its noble temperament and high ambition, hunts like the lion, while the vulture spreads its wings over corpses due to its inherent baseness. The life existence of an Aarif is like that of a falcon, one of high ambition, because the ultimate objective of that soul is the ultimate Sovereign of the universe who is Living and Eternal. He turns away from all temporal creation. May Allah through his Mercy accept it and grant us the Taufeeq to appreciate and act upon the above and derive benefit from it. Especially those people who are involved in any sinful habit for numerous years and who wish to transform their defiled existence into pure life, for them this treatise is worthy of appreciation, it is the veritable fountain of life.
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Prescription For The Reformation And Purification Of The Soul
This treatise or course of action is for purification of the soul from all base qualities and acquisition of a connection and nearness to Allah Ta'ala that knows no decline. Inherit in it is evidence, the proof, the alchemy of wondrous changing effects. Though it is heartfelt desire of every Mu'min to perfectly obey his Truly Beloved Allah and to keep his soul pure and clean of disobedience, but as a poet says, "It is the work of fish to always remain in water". Since when does a snake associate with a fish? The Saalik's Nafs due to its carnal desires is like a snake that prevents a Mu'min from obedience at every step. It constricts the soul from soaring, by its wiles and deception, and persistently plunges him into pit of punishment. Saalik The Saalik (one treading the path towards Allah) after every sin, on perceiving its darkening effect on his heart, becomes extremely remorseful. Why should he not feel this remorse? He is akin to a person who is storing wheat only to find that a rat is stealthily denuding his supply. Similarly the Saalik through his Ibaadat (Worship) and Azkaar (Zikr) is amassing Anwaar (Noor/Light). But due to lustful glances, fantasizing, and other sins, finds Noor diminishing from his heart. He is afflicted by remorse, so much so that continued defeat by his Nafs brings him to the dangerous brink of despair (May Allah keep us in His Protection) The effect of habitual sin transforms the night and day of the Saalik into bare bitterness and causes him to hate his life. The earth, inspite of its expansiveness, appears straightened to him because for every sin he cries with a hundred lives. He feels ashamed of himself, thinking:
"How incompetent and shameless I am to be habitually involved in sin and disobedience."
As a poet says:
"Shame is enveloping me, How do I present myself in Your presence,
If not to You then whom do I go With this desperately afflicted and agitated heart."
It is an undoubted fact that immaterial of the magnitude of our sins, they are minute and insignificant compared to the magnitude and extensiveness of Allah Ta'ala's Mercy, as is stated by Moulana Rumi
"In the face of this mountainous load of sins which I carry on my shoulders, that which helps me is but my cry of Aah!"
Therefore immaterial of the circumstances, one should not permit despair even approach one. Even though complete purification has not been attained at the time of the last breath, Mujahadah (striving in the path of Allah) is still necessary throughout one's entire life as stated by Hazrat Majzoub Saheb, "Even though you are unable to floor the wrestler's Nafs on his back, do not permit your hands and feet to be immobile. Don't you realize this bout is lifelong? Sometimes he will overcome you, sometimes you will subdue him." Presentative Measures: Taubah To remain addicted to any sin thinking that one will resort to Taubah (repentance), even though one keeps seeking forgiveness has a dangerous edge to it: The Taufeeq (grace) to make Taubah is not one's own control. This continued shamelessness, this continued involvement is proof of our heedlessness and lack of effort and lack of vigilance. Due to this vileness there is fear that the Taufeeq of Taubah will be snatched away. Moulana Aarif Rumi says: Beware of depending on Taubah and daringly making a habit of sinning, thinking: "Come let me enjoy the ease and pleasure of sin now, and thereafter quickly make Taubah and acquire protection." This Shaitaani (devilish) deception will forever deprive one of the love for Allah Ta'ala as well as his special friendship. Accompanying this is the fear that Allah Ta'ala will incinerate ones frail tapestry of excuses and snatch from one the Taufeeq of Taubah. In a Hadith Huzoor addressing the Greatest of all being states: "Oh Allah! I request your protection from the fact that we perpetrate any evil, that we pass it to any Muslim or that we commit such an error or sin that you do not forgive." Moulana Rumi says that the punishment of physical metamorphosis as witnessed in previous Ummats, is cancelled due to the Sadaqah of the Mercy to all the Worlds but the punishment of spiritual metamorphosis still prevails in this Ummat. Due to the vileness of habitual sin, the fear exists that we ill be dyed by heedlessness and the inclination towards righteousness will be snatched away. The result of this will be that the hatred for sin will be transformed into inclination and desire, so much so that sinfulness and impiety become a second nature. This snatching away of one's perception of righteousness is spiritual metamorphosis.
Do not become heedless (by depending on Taubah). Do not inculcate the habit of sinning because the perpetuity of seeking forgiveness is not in our hands. The inclination towards the food of Taubah is not the lot of every inebriate (a person drowning in the drunkenness of sin) Anwaar And Barakaat Inspite of being continually addicted to sin, if one does not organize one's reformation and acquire ways and means to leave sin, one becomes ensnared into two dangerous calamities. Firstly, such a person remains deprived of the Anwaar and Barakaat of special nearness to Allah. It is quite evident that the Anwaar of obedience and Azkaar are sometimes, due to the darkness of sin, completely snatched away, and at times these Anwaar become ineffective and weak. This concept is corroborated by Moulana Rumi in this couplet:
"Alas! Alas! Alas! That the illumination of my soul which is bright like the full moon due to excessive Zikr has become concealed by the dark clouds of sin."
Secondly, such a person is always in danger. Because of his love for sin he is perpetually on the brink of going astray. Who knows when such a moment will dawn when according to his habit, he sins and is taken to task? Who knows when the manifestation of Mercy and Forbearance are replaced by the manifestation of Wrath and Anger? This will result in his not being inclined to seek forgiveness, and in due course his heart becomes rusted by the dye of darkness, so much so, that such a person begins fearing and hating Zikr. He becomes hardened in sin and accursed with the yoke of evil and goes to Jahannam. May Allah protect us from this. Bearing in mind these two dangerous afflictions and calamities, it has become crystal clear that one addicted to any sin must never be negligent or heedless of its cure. It is the Grace and Favour of Allah Ta'ala that he has given the Taufeeq to compile the treatise, acting upon which, Salikheen were involved in the disease of lustful glances and illicit love affairs, have been cured. The treatise has been derived from the Quraan, Hadith and the sayings of the Buzrooks. It is so effective in incinerating carnal love, lustful glances and related vices that – SubhaanAllah, it is beyond description. Whosever wishes may put it to the test. The fruits of acting upon treatise over and above curing evil glances and illicit love affairs are also the following: 1. Nisbat Ma-Allah Strengthening of ones connection with Allah i.e. the bond with Allah in the heart becomes progressively stronger.
2. Mait-e-Khassah Acquisition of Mait-e-Khassah i.e. one will begin tasting ecstasy of the company of Allah. 3. Wilaayat-e-Khassah Acquisition of Wilaayat-e-Khassah. Through the Barakaat of Taqwa one is also granted this wealth, because the condition for Wilaayat according to the Quraan: is Imaan and Taqwa. Through the Barakaat of this treatise complete Taqwa i.e. protection form major and minor sins may be achieved. The complete annihilation of the desires of the Nafs (base self) is not the objective, nor is this possible because if desire is annihilated then illuminating the furnace of Taqwa will also be impossible. In fact the closeness of desire to Nafs is also corroborated by the Quraan. Allah Ta'ala says:
Wa-uhzirut-il-unnfoosoo-sh-shuh
It is thus evident that there is none who can tear asunder this bond established by Allah. Nor should one desire this because Divine Wisdom through this Mujahadah, grants the servants the position of Wilaayat-e-Khassah. 4. Increase In Imaan Through the Barakaat of acting upon this treatise for a lengthy period, there will be such a level of daily increases in one's Imaan that one will experience the presence of all the unseen i.e. Jannat and Jahannam, Qiyamat and the Hereafter. The required level of Imaan that a Mu'min must have will gradually be attained. 5. Sweetness Of Imaan This perfect Imaan's and Yaqeen's Barakaat will engender wondrous sweetness in every Ibaadat. Namaaz will become the coolness of one's eyes. Obedience to all commands of Allah Ta'ala will become easy and enjoyable. One will dread all types of sins. One will be blesses with such a pure and chaste life that all the gifts and treasures of the entire universe will begin to seem inconsequential. The Saalik In this stage of nearness the inner state of the Saalik will be expressed thus:
"On contemplating You, the essence of the universe, such joy and pleasure is reaching me, as if the very pleasure and joys of Jannat are being revealed and reaching me."
At the time on experiencing the sweetness of the Noor of nearness, the Saalik says:
"I have only given half my life but the Absolute Bountiful has fated me with a hundred lives"
i.e. the difficulty experienced in sacrificing the desires of Nafs are nothing compared to the wealth acquired on this path. The Saalik says:
"Alas! Up to now, for the sake of base desires I have unjustly made my life worthy of Jahannam. I have destroyed all the Noor of my Ibaadat by committing sins."
At that time, the Saalik does not regard even crying tears of blood as sufficient expiation for his wasted life. He cries over his lost years of misfortune and meekly begs for Mercy. He says:
"Oh Allah! You are the Possessor of such Qualities that inspite of all my combined wretchedness and destruction, immaterial of the level they have reached, Your Grace can make amends thereof in a split second. Not only can you recompense and make amends, but inspite of the delay due to my unworthiness and the years of my wasted life, inspite of the extent to which Nafs and Shaitaan have waylaid me from your path, Your Grace can in a split second grant me that position of closeness which I could never have acquired through my efforts."
As long as the Saalik was habituated in sin, he was deprived of the pleasure of supplicating to his Lord. Now he derives intense pleasure from lifting his hands and begging for hours. Even in solitude his heart is deeply engrossed with Allah and whilst he is in the company of his friends, his heart is occupied with Allah. His condition is expressive of the following:
"There is neither a friend nor a companion like You. The discourse continues with every breath, but is devoid of any sound."
This state is called Dawaam-e-Zikr (permanent remembrance) and Huzoor-e-Taam (complete presence) and Huzoor-e-Daaim (continual presence). This is wealth which cannot be acquired by remaining habituated to sins.
"I love the secret conversation with my beloved for numerous reasons, but the tongue of the sinners (due to the over-powering shame of sinning) becomes dumb."
Taqwa On the path of Allah, organized purification and constancy on Taqwa hold great weight. One who has purified his Nafs has diffidently attainted success. One who has not purified has not achieved his objectives. The Kuffaar are totally at a loss. The Mu'min who is involved in sin and
makes a meagre attempt at purification is successful to some extent, and at a loss to some extent i.e. he is at a loss with respect to attaining Wilaayat-e-Khassah. One tainted by the darkness of sin is not worthy of special nearness to the Essentially Beautiful and True Beloved because He is Beautiful and loves beauty. It is for the reason Moulana Arif Rumi has taken great pains to stress upon the acquisition of Taqwa, purification from base qualities and abstention from sin. Anwaar When the rat (Nafs) has stealthily made a hole on our lager of Aamaal-e-Saalihah, from that time our supply of the Anwaar of Aamaal-e-Sawleha has begun inconspicuously disappearing. Overcome and suppress the evil control of the rat (Nafs) so that the souls may command and be in control and thereby witness the blessings of pure Anwaar. Thereafter, even the Anwaar of a little Ibaadat will deliver once to a state of nearness. Moulana's objective by this discussion is to inculcate the concern and generate the effort to stay away from the cause of harm and destruction to a greater extent than on endeavours to make Ibaadat, Zikr and Fikr. This is called Tazkia-e-Nafs. If you are addicted to any sin then immediately set your sight on curing yourself therefrom. Action The darkness of sin is destroying our Anwaar of obedience. Inspite of forty years of Zikr and Shagl (spiritual exercises) on the path of Sulook, the soul has not progressed to the desired level. What has happened to these forty years of Aamaal? The answer is crystal clear. While consuming Khameerah (a type of tonic) to strengthen the heart, one concurrently has the habit of imbibing poison as well. This is why the effect of the Khameerah is not long lasting i.e. the darkness of sin has not allowed the benefit of the Anwaar of obedience to settle within oneself. With the Mercy of Allah the value of this treatise that is being compiled will be appreciated only after being acted upon for at least six months. It is the person whose greater part of life has been wasted in sinning and who due to lustful glances and carnal love repeatedly broke his Taubah. It is for the person whose life has become bitter, who is deeply concerned, having his reformation at heart, but cannot extricate himself from the quagmire of lust. It is for the one who has become committed to sinning to the extent that it has become second nature, and is disgusted with the bitter darkness of sin in his life. His persistent defeat and breach of promise, and his continued darkness and terror of disobedience, has transformed his world into a living hell. He is experiencing the total bitterness of life. For such a person this treatise is the fountain of life. Insh-Allah after six months of acting upon this, his condition will be expressed thus:
"The dawn of my awareness from perpetual slumber is heralded, He has, with every iota of my being, addressed me. My river that was running dry is flowing with water once more and my King has re-entered my valley."
Transformation And Rewards
"Oh Allah! You have transformed the vulture into a falcon i.e. my Nafs like the vulture that consumes carrion, was worshipping the world and devoted to carnal desires. You have purified of its base temperament and made it highly ambitious like the falcon. Nafs has now turned away from all else and is attentive towards You. Similar to a falcon perched on the arm of a king which is happy to be close to the king. Similarly my deviant existence has been set on the highway to heaven by Your Bounty, the Anwaar of Your Nearness and the Perfume of Your Grace have delighted me."
Aamaal-e-Saalihah
"Oh Allah! My Nafs, due to habitual sin, was like a thorn deprived of the rosy scent of closeness. Not Your Bounty has caused an inexplicable transformation. Instead of sins, Aamaal-e-Salihah are being performed. The fire of lust which day and night was setting my soul aflame, has through Your Grace and the intervention of your Absolute Power, now become Noor i.e. The Taufeeq of organized Taqwa illuminated it. Now when Nafs is protected from acting on evil demands, this Mujahadah has ignited the furnace of Taqwa in which these desires serve as fuel. The desires on reaching the furnace of Taqwa are transformed from destructively consuming fire into illuminating Noor. "Oh Allah! Your love and closeness have dawned upon my heart and while the overpowering demands of Nafs, which, like a dark and dreadful night, darkened my heart, your Anwaar has made all that darkness the envy of day break." "Through Your Grace, Nafs which treading lazily on the path of obedience is now standing in the front row of the men of Allah. This position granted to me warrants tremendous gratitude to You and praise of You."
The falcon, because of its noble temperament and high ambition, hunts like the lion, while the vulture spreads its wings over corpses due to its inherent baseness. The life existence of an Aarif is like that of a falcon, one of high ambition, because the ultimate objective of that soul is the ultimate Sovereign of the universe who is Living and Eternal. He turns away from all temporal creation. May Allah through his Mercy accept it and grant us the Taufeeq to appreciate and act upon the above and derive benefit from it. Especially those people who are involved in any sinful habit for numerous years and who wish to transform their defiled existence into pure life, for them this treatise is worthy of appreciation, it is the veritable fountain of life.
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