02.19.07
Sin is a Disease
“He knows the betrayal of the eyes and that which the hearts conceal.” (40:19)
The words of this verse are few in number, but volumes could be filled with the meanings it conveys. Allah has brought our attention to an act that is very despicable and reprehensible. Apart from information, it contains an admonishment too. This topic is brought up because this evil deed has become so widespread and common. It is something in which one and all are involved. This has become a killer disease. By disease we mean sin. People do not even consider this to be a sin anymore. They will ask in bewilderment, “Why is this referred to as a sin?” Illness, sickness, and disease entail either the excess or deficiency in the required function of an organ or the entire organism as a whole. It entails a move away from moderation into excess or deficiency or both. In regards to sin, it means a deficiency or excess in the functioning of the heart which is the seat of virtue and vice, good and evil. In reality, this lack of moderation, this incompetence is more serious, more dangerous than a physical illness and disease. The ultimate harm caused by a physical illness or disease is death.
The gist of the discussion so far has been the ultimate result of physical illness is death and because death neutralizes all physical pain, it is not harmful. In spite of this fact, people go to great lengths to cure their physical illnesses, leaving no stone unturned to solicit a cure. Contrary to this is the case with spiritual illnesses, which entails crossing the demarcated boundary of the Shari’ah and to shift away from moderation. The result of such actions is mentioned in the Qur’an in the following manner:
“Neither will they die in it, nor will they live.” (87:13)
The name of that abode is Jahannam. If death were to occur, it would be the end of the story but in that abode there is no death. If, as is the case with physical illness, the final result of which is death in this world, we consider it necessary upon ourselves to resort to every avenue of treatment, what then should the case be with reference to spiritual illnesses? Will that which will necessitate eternal suffering be considered a disease or illness? In reality, when overcome by a slight cold, a mild flu, we immediately find our way to the doctor’s office. Whereas, we remain blissfully unaware and totally unconcerned to solicit a cure for even a single one of the innumerable spiritual sicknesses that linger within us. Every sin is worthy of concern, but those sins which are treated lightly, which are regarded as insignificant to one’s salvation are worthy of greater attention. That sin which is regarded as trifling is very severe because it is beyond being cured due to heedlessness towards it.
Taken from a lecture entitled Ghadh-ul-Basr by Hakeem-ul-Ummah Maulana Ashraf Ali Thanwi (RA)
02.15.07
The Four Actions
This is a lecture given by Hafiz Zia-ur-Rehman, Khalifah Mujaaz-e-Baya’at of Hazrat Maulana Shah Hakeem Muhammad Akhtar Sahib (DB) regarding the four actions emphasized by Hazrat Hakeem Sahib. Briefly, they are a) to keep a beard, b) to keep one’s pants above the ankles, c) to guard ones eyes from haram, and d) to protect one’s heart from haram thoughts.
Click below to listen.
02.11.07
Absent from the Court of Allah
Hazrat Maulana Qasim Nanotwi (RA) once said,
“There is one thing which is not present in the court of Allah; and that thing which is not present in a court of a king holds great value. What is that one thing which is not present in the court of Allah? It is the lamenting of the servants of Allah. Since the angels do not cry, regret and lament, Allah values and appreciates it when tears flow from the eyes of His servants.”
Taken from Ma’rifat-e-Ilaahiyah pg. 399
The Level of Annihilation is Higher than the Level of Sincerity
Hazrat Maulana Shah Abdul Ghani Phoolpuri (RA) said,
“There is a level higher than ikhlaas (sincerity), and that level is fanaa’iyah (annihilation). The explanation of this is that even in a state of ikhlaas, there is some sense of self-reflection. Even though this is not blameworthy because those good deeds that emanate from our limbs are to be understood as a bounty from Allah, but nonetheless, these limbs are linked to us and we are aware of this feeling. However this state is not necessarily bad.
The level of fanaa’iyah is higher because, in this state, one does not even have a realization of one’s self nor of any qualities related to one’s self. Just like a candle in the brightness of the daylight considers itself not insignificant, but rather non-existent. So the light of the candle in comparison to the light of the sun is so weak, the way it shies away from even being taken into consideration. So what then, must be the level of the true light of the sun i.e. that Noor-e-Aaftaab-e-Haqeeqi!
Taken from Ma’rifat-e-Ilaahiyah pg. 364
02.08.07
Inform the Shaikh!
Someone once wrote to Hazrat Thanwi (RA) describing his condition in the following manner:
“Obscene thoughts dominate my heart and mind all the time. I do not hesitate to look lustfully at non-mahram women (those women with whom marriage is permissible).”
The principle is that when one develops a relationship with a shaikh, then the shaikh needs to be informed about each and every condition. Otherwise, it will be difficult for the shaikh to devise a proper course of action. Even if it is something shameful or embarrassing, then too, the shaikh must be informed. It is like a patient’s relationship with his doctor. One should not feel that the shaikh will think low of him or have a bad opinion regarding him. If someone conveys the worst kind of evil about himself to the shaikh, the shaikh will only have compassion for that person and will feel sorry for him. Like a parent with a disabled child. Other people will be repulsed by the disabled child, but the parent will have extra love for him and will also care more.
Sometimes, Ulamaa’ seem to doubt why the shaikh needs to be informed about sins when the hadeeth clearly prohibits us from disclosing our defects and sins to others. It is true that we should not mention such things to anyone other than Allah and pray to Allah to remove these evils from us.
Commenting on the idea presented in the hadeeth, Hazrat Thanwi (RA) said that this excludes one’s shaikh. It is like a patient who is permitted to expose his body to a doctor, but to no one else. If the patient conceals his body at this juncture, the doctor can not treat him.
Hazrat Thanwi (RA) replied to the person with the following words:
“This (lustfully gazing at women) is an evil that darkens the light (noor) of every form of worship. So, its treatment must be observed carefully. Obviously, the inclination is natural, so it is not in itself evil. Rather, there are many external reasons for it becoming an evil act. What is evil is to act on the urge and impulse. The urge is voluntary and is countered by that which is also voluntary. Thus, to shun the deed is also voluntary and there is no helplessness in that. Therefore, have courage and strength. This alone is the answer. There will be some difficulty in the beginning, but afterwards it will become second nature to look away and it will be comforting.”
Taken from Islahi Majaalis of Mufti Taqi Usmani
