Zuhd (asceticism) And Its Significance

Whatever act stems from the heart of a Taarik-e-Dunya is not little and whatever
act the ghaafil attaches to the world, is not much.

(Taarik-e-Dunya: A man who has abandoned the love of the world. – Translator)

As long as hubb-e-dunya (love for the world) and hubb-e-jah (love for fame) dominate, ikhlaas (sincerity) will not develop in a’maal-e-saalihah (righteous deeds). Worldly motives and lustful desires will appear in every place and every deed of such a person.

Acceptance of deeds in the Divine Court occurs only when these deeds are devoid of these calamities. Even the Namaaz of a man dominated by worldly love is contaminated with some worldly motive. On the contrary, a bandah on whom Allah’s Fadhl settles and whose nafs is purified from hubb-e-dunya, all his actions, whether pertaining to the Deen or the world, are based on Ikhlaas. His aim is Allah because the dunya (world) has been expelled from his heart. Hence, whatever deed is rendered by a Taarik-e-Dunya is not insignificant even if in quantity it appears slight. Although his deed may be quantitatively little, it is imbued with rooh (soul) and is accepted by Allah Ta’ala, hence it is very significant.

On the other hand the actions of a man whose heart is greedily set on the world and who is forgetful of Allah Ta’ala, are insignificant even if in appearance they are considerable and great because the aim of these deeds are not proper. The heart is contaminated with falsity, hence his deeds are not free of the calamities of show and base motives of the nafs and shaitaan even if he considers himself to be free of such ailments.

It is, therefore, of utmost importance to cleanse the heart of all things besides Allah Ta’ala. The heart should be purified and adorned with lofty attributes so that the righteous deeds rendered are full of life and soul. Then, even if the deed is ostensibly small, in reality it will be great.

It is essential to understand, that righteous deeds should not be abandoned on account of the existence of these spiritual calamities in one. After all, rendering the deeds is better than abandoning them. Moreover, righteous deeds, if practised constantly, will ultimately produce Ikhlaas (even if initially Ikhlaas was lacking).

One should posses less worldly objects of pleasure, then things which bring grief will decrease.

In most cases the cause of man’s grief and worry is the loss of worldly objects, e.g. loss of wealth and property. The possession of such objects, on the other hand, produces pleasure and comfort.

If anyone wished to decrease grief and worry, he should decrease his worldly possessions. He will then not posses things which will cause him grief. The greater man’s worldly possessions, the greater will be his grief and sorrow. The heart will not find peace.

Thus, the intelligent man will content himself with necessary requirements and eliminate superfluous possessions. In this way he acquires the peace and comfort of both worlds.

If you desire to be saved from dismissal, then do not acquire the transitory kingdom of this world.

This statement is mentioned by the Shaikh (rahmatullah alayh) as an example of his former statement. The kingdom of the world has no true existence. It is transitory and perishable. Do not acquire it because you will be confronted with the grief of being dismissed from it. Even if you are not dismissed in worldly terms, Maut will ultimately tear you away from this kingdom. You will then suffer the grief of dismissal. Hence, abstain from the acquisition of this perishable kingdom.

If the establishment of the kingdom of the world inclines you towards it, then its cessation either with dismissal or death will disincline you from it. If its zaahir (external dimension) draws you to it, then its baatin (internal dimension) prevents you from it.

Initially pomp and pleasure of worldly kingdom appear magnificent and pleasing. Those who possess such kingdom appear honourable and noble in the estimate of others. Even their own nafs basks in delight. This initial pomp draws people to acquisition of worldly kingdom. However, the ultimate result is that either the ruler is dismissed during his lifetime or he is separated from it by death.

In most cases, governments do not observe the laws of the Shariah. Injustice and oppression appear to be their necessary attributes.

When dismissed, the ex-ruler will be overwhelmed with grief. When separated from his kingdom by death, sorrow will be his lot and on account of his oppression and the usurpation of the rights of people, he will be weighed down by mountains of regret. Thus, sorrow and regret will be his end. This regrettable end will disenchant him from his worldly kingdom (but then it will be too late).

While the zaahir of worldly kingdom is alluring with its ranks, wealth and comforts which lure man to it, its baatin diverts man from the remembrance of Allah Ta’ala. It is, therefore, absolutely disastrous for one’s happiness and success in the a khirat. This ultimate fate of the worldly kingdom should thus prevent you from hankering after it.

The intelligent man is far-sighted. He is not deceived by the external facade and initial stage of anything. His sight is set on reality and the ultimate result.

Allah Ta’ala has fixed the world as the abode of lesson and the mine of pollutions in order to turn you away from it.

Allah Ta’ala has made the world a place in which man should derive lesson and experience. He has also made it an abode of pollutions and worries. From the aweful and awesome episodes enacted night and day on earth, the intelligent man takes lesson and gains experience. From the terrible calamities and upheavals happening in the world, man gains admonition. No one is able to attain fulfilment of his wishes and goals. An ill man desires health, but sickness refuses to depart from him. A man wishes for wealth, but is overcome by poverty. In short, the world is the abode of worry and pollutions.

In the hardships, trials, tribulations and experiences of man there is considerable mercy of Allah Ta’ala. As a result of these trials, man becomes disenchanted from the world. By means of man’s disinclination does Allah Ta’ala separate him from this carrion (i.e. the world).

Allah Ta’ala was aware that naseehat (good counsel) will not be sufficient for you. He therefore causes you to taste of the bitterness of worldly hardships, thereby simplifying your separation from the world.

Naseehat, the Qur’aan and Hadith are adequate for a man devoid of the love of the world and whose intelligence is correct. However, Allah was aware that the love of worldly pleasures and pollution is firmly entrenched in the hearts of numerous people. Their intelligence is deficient, hence Naseehat alone is not sufficient for them. He gives them a taste of worldly hardships and trials so that they become disillusioned with this carrion. Abandoning the world (worldly love), therefore, becomes a matter of ease.

There also are such people who fail to gain any lesson from difficulties and hardships. Nevertheless, numerous Muslims do turn towards Allah Ta’ala in consequence of the calamities which befall them. Thus, in relation to their former state of degeneration, they progress in the direction leading to Allah Ta’ala.

Tay-e-Haqeeqi means that with your spiritual vision you wrap up the earthly sojourn to such a degree that you discern Qiyaamat to be closer to you than your own self.

Tay-e-Haqeeqi is a type of karaamat (miracle) which Allah Ta’ala awards to His Friends. Some Auliya traverse huge distances in a minute miraculously. The Shaikh (rahmatullah alayh) conveys in this statement that traversing huge distances miraculously is not the aim nor something to hanker after. Traversing distances miraculously (Tay-e-Haqeeqi) is not necessarily the product of Wilaayat-e-Maqboolah (Sainthood accepted by Allah Ta’ala), i.e. if someone possesses the ability of travelling huge distances in minutes, it does not follow that he is necessarily an accepted Wali by Allah Ta’ala. It is quite possible that a man can acquire such powers by exercises known as riyaadhat even while he is not obedient to the Shariah. A seemingly miraculous deed displayed by an irreligious person is called Istidraaj. (It is a demonstration which is facilitated by various satanic influences. – Translator).

If a miraculous act is demonstrated by a true and accepted Saint, then too, it is not an aim to be pursued.

The true Haqeeqi Tay (or traversing of distance) is that you wrap up the distance of the world from in front of your heart, i.e. not only expel the love of the world from your heart, do not permit it to even pass near to your heart. Eliminate the love of the world so that Qiyaamah appears to be nearer to you than yourself. Qiyaamah will appear to the Saalik closer than his own existence because his existence being part of ghairullah (everything besides Allah), will be traversed by his heart.

The heart gains the ability to traverse the distance of the world when Allah Ta’ala inspires the bandah’s heart with the Noor of Yaqeen. With the light radiated by the Noor of Yaqeen, the reality of

قُلْ جاءَ الحق وذَهَقَ الباطِلُ

(Say: Haq has arrived and baatil has perished.),

will dawn. At that time the world will be completely annihilated from the heart.

وَذلِكَ فَضْلُ اللهِ يُؤْ تِيْهِ مَنْ يشاء وَما ذلِ كَ عَلى اللهِ بِعَزيز

“And, that is the Fadhl of Allah. He grants it to whomever He wishes. And that is not difficult on Allah.”

رَزقَنَاهَا اللهُ تَعالى آ م ين

May Allah bestow it to us, ameen.

If the Noor of Yaqeen had to shine in you, then Aakhirat will be nearer to
you than that nearness which a journey towards the Aakhirat brings about and
then you would see with open eyes the blot of the perishable nature of the
beauties of the world.

Allah and His Rasool have informed you that this world is transitory and an abode of falsehood and deception, and that the a khirat is everlasting, and the abode of truth. If you had firm belief (Yaqeen) in these truths and the light of this Yaqeen then permeates your heart enabling you to see that the promises of Allah and His Rasool are brighter than the sun, then the a khirat would have been in the very presence of your heart. The proximity of the a khirat would have been closer to your heart than that proximity resulting from the journey taken towards the a khirat.

A journey towards a place is undertaken when that place is situated at a distance. However, when that place is closer to you than your own nafs, there is no need to prepare for a journey and you would realise that the material things of the world with their external excellences and beauty are stamped with the blot of destruction. They all will perish.

The discernment of these realities is the result of the Noor of Yaqeen which is inspired into the heart. When it is inspired into the heart it makes the realities of things conspicuous. Every Muslim knows that the world is perishable and the a khirat everlasting. Every Muslim believes in the promises of Allah and His Rasool. But when the light of Yaqeen dawns in the heart, then these objects of our Imaan become as visible as the things seen by the physical eyes.

The effect of this discernment is that man will cast the world behind his back and all his efforts will be for the a khirat. The inordinate desires of his nafs will dissipate. He will treasure time.

رَزَقَنَاهَا اللهُ تَعالى آ م ين

May Allah bestow it to us, ameen.

The external beauty and glitter of worldly things are deception. Their hidden realities are full of lesson and admonition. O nafs! You look at the external beauty while your heart should focus on the inner hidden realities.

The nafs becomes ensnared by the external beauty and glitter of worldly things and pursues these. In this pursuit he forgets the a khirat. But the inner realities of these things are full of lesson and warning.

This is applicable to everything on earth. While every earthly object is initially beautiful and pleasurable, its ultimate end is distasteful, and disgusting. As an example, consider the beginning and the end of food.

The worldly allurements cause man to even turn his back on to the Deen. If Allah’s taufeeq is at hand and He bestows sound intelligence, the nafs is prevented from the superficial beauty and glitter of the world. The nothingness and ultimate extinction are kept in sight and man then does not plunge into these deceptions like the blind and deaf. He contents himself with needs. He leaves everything else and goes in search of the everlasting treasure.

If you desire everlasting honour, do not choose then an honour which will perish.

Worldly honour is wealth and fame. Both these are snatched away from man here in this earthly life or ultimately he is separated from them by Maut. Thus, this honour will end. If you acquired this honour while remaining uncaring and forgetful of your Master, then your honour will not endure because the basis of such honour is perishable.

True and everlasting honour is that the heart establishes no relationship with worldly objects. The heart is enriched by establishing a bond with the Eternal Being. If even the kingdom of the world is presented, the heart imbued with the Divine Bond will not be attracted to it. Compared to the kingdom of Ahkamul Haakimeen, the kingdom of the world is not equal to the wing of a mosquito.

Whoever therefore desires the true and everlasting honour, let him abandon the perishable honour of the world. This true honour will be with man even in this life while its full and perfect manifestation will be after death.



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