Bringing Life into the Heart

Bismihi Ta’ala

When a hen lays enough eggs, her effort is then to incubate her eggs, and we observe how she sits on the eggs, and is so committed to the process, that she only leaves her eggs for a few minutes in a day, when she needs to eat and drink.

As is well-known, it takes 21 days for the eggs to hatch - that is, if they were properly incubated by the hen. So for almost all that time, the hen sits on the eggs, and the embryo develops inside the egg in that period of time, until a chick pecks its way out of its eggshell and is hatched.

When life comes into that chick, the chick does not require any assistance to come out. It does not wait for its mother to crack the shell so that it may come out. It is able to crack the shell itself.

Once the eggs hatch, the hen continues to stay on the nest for weeks thereafter, occupying herself in raising her chicks. She teaches them survival skills and how to look for food.

Together with providing her chicks with warmth and the shelter of her wings, she passionately protects her brood from anyone who dares to disturb them. She constantly worries over them and keeps them close to her, knowing that her little ones are vulnerable to predators. …We have seen how the chicks hide under the wings of the mother hen.

A beautiful lesson is drawn from this natural phenomena :

The Saalik or Mureed who takes cover and refuge in the sanctuary of the Shaykh-e-Kaamil will find spiritual life being generated in him. The Suhbah  (company) of the Shaykh-e-Kaamil is akin to the incubation process, whereby spiritual life is generated into the Mureed.

Just as there is a required period for the chicks’ development and growth, so too, the Mureed or the Saalik is required to spend sufficient time with the Shaykh to draw that spiritual life within his heart. Naturally, and it should go without saying, the intention should be sincere.

In the company of the Shaykh-e-Kaamil, the sincere Saalik finds a change overcoming his heart, he finds the love and fear of Allah Ta’ala flourishing in his heart, he finds the courage and capacity to give up sins, and he finds the inclination and strength to do good deeds.

…Many a time, through the noble company and guidance of the Shaykh, the Mureed is able to abandon sins more easily. Of course, some striving (mujahadah) and sacrifice (qurbaani) are required. …But it becomes easy to become ‘muttaqi’ or pious in the right company.

…And this is the Command and Direction of Allah Ta’ala (i.e. to be in the company of the pious):

“O You who Believe, Fear Allah and join the company of the Truthful ones

(the pious, the Auliya Allah).”

[Surah Taubah 9 : 119]

Through the Suhbah, Dua and Tawajjuh (attention) of the Shaykh, the Saalik is then able to easily crack the shells of all ma`siyyat or sins. He will be able to un-shackle himself from the chains of nafs and shaytaan. And when a person makes ‘fanaa’ of (i.e. destroys) the evil desires of his heart (qalb), Allah Ta’ala grants that heart, ‘Hayaat’  (life).

Once there is life in the heart, all parts of the body will function properly, as has been explained by Rasulullah (Sallallaahu ‘alayhi waSallam).

“There is a piece of flesh in the body, if it becomes good (reformed) the whole body becomes good but if it gets spoiled, the whole body gets spoiled – and that is the heart.”

[Sahih Bukhari]

Thus, the heart is the focal and central point for reformation and spiritual life. The simple and most successful means to the heart’s reformation is ‘join the company of the Truthful Ones.’

‘My journey has become easy;

Even the winds have changed direction.

…when your hand came into my hand,

Even the lamps of the road lit up.’

Like the hen, we find that the Kaamil Shaykh offers protection to those who come under the wings of his spiritual care and nurture. He guides and directs them to recognizing the predators which are out hunting them – i.e. nafs and shaytaan. He teaches them how to find their spiritual food, through various good deeds and through good character; through following the Sunnah and through practicing on Deen and Shariah.

He, himself, is constantly burdened with the responsibility and obligation of attending to them, but earnestly continues in his efforts.

The Auliya Allah are ‘mahfooz’ (protected by Allah Ta’ala) so the Shaykh-e-Kaamil is also in the special protection of Allah Ta’ala, and in this manner, those who keep his company benefit from that protection, especially against nafs and shaytaan.

…And this is the experience of those who are sincere Mureedeen and Saalikeen. It is said that those who remained in the company of the great Shaykh, Hazrat Abu Sulayman Darani (RA) did not suffer adversity or misfortune, nor did evil thoughts come to their minds, nor did negative feelings enter their hearts – such was the protection found in his companionship.

If anyone is seeking this ‘Hayaat-e-Qalbi’, the Suhbah of the Ahlullah is the simplest recourse in obtaining the same.

One of our Mashaa`ik had defined Deen as the name for ‘Hayaat-e-Qalbi’.

If a person develops ‘Hayaat-e-Qalbi’, then life will automatically come into his Deen. And the definition of ‘Hayaat-e-Qalbi’  is none other than the adoption of Taqwa. Abstinence from sins brings about Hayaat-e-Qalbi. This brings knowledge into practice. Aml comes to life.

In a Hadeeth, Rasulullah (Sallallaahu ‘alayhi waSallam) said : ‘…Taqwa is here.’ and he pointed towards his heart, repeating this statement thrice.

Taqwa is the life of the spiritual heart. Without Taqwa or ‘Hayaat-e-Qalbi’, there is only the casing of Deen.

Presently, what we have is the shape and form of Ibaadaat. Even though our bodies are occupied in Ibaadaat, there is no spirit, soul or ‘kaifiyyat’ because there is no Hayaat-e-Qalbi, because there is no Taqwa – because there is no abstinence from sins.

In fact, without Hayaat-e-Qalbi, there are so many who can be seeing the truth, but at the same time they are not seeing; since there is no acknowledgement by the heart. Many can be listening to the truth, but in reality, they are not listening, since there is no belief and acceptance in the heart.

The heart which has no ‘Hayaat’  is a heart devoid of the Tajalli^[1] of Allah Ta’ala. Such a heart has become hardened, so much so that it is not even considered a heart…

Allah Ta’ala says regarding the Bani Israeel :

‘Thenceforth were your hearts hardened : They became like a rock and even worse in hardness.’

[Surah Baqarah 2 : 72]

May Allah Ta’ala safeguard us from the hardness of the heart, from death of the spiritual heart, and may He, out of His Infinite Kindness, bless us all with spiritual life and strength. May Allah Ta’ala afford us the good fortune that our life and death be amidst His Auliya Allah and that we too become His Friends.

By Hazrat Maulana Yunus Patel (RA)

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[1] Tajalli : Special Mercy 

New Book : Spiritual States of the Heart

http://yunuspatel.co.za/books-feelingspirituallylow.php

"Just as the journeys of the material world inevitably entail some difficulty or a few 'hiccups' en-route, so too, in this journey to achieve proximity to Allah Ta'ala (Qurb), there is some degree of striving and struggle. There are various experiences to test our mettle, our sincerity, our commitment, our strength of faith in Allah Ta'ala, and the trueness of our claim of Love for Him."

Feeling Spiritually Low? offers an insightful explanation to the different conditions that visit the spiritual heart, in its quest for the Beloved (Allah Ta'ala).

The discussion provides an effective prescription and remedy for those feeling spiritually low.

Character

Bismillahir Rahmaanir Raheem

As Muslims, our character, morals and etiquette should differentiate us from others. Non-Muslims are not so attentive to our beautiful Salaah, Tilawah, Zikr, and other Ibaadaat as they are to our character and dealings with others.

Wherever the Sahabah (Radhiyallahu ‘anhum) went, it was their character which attracted so many; which often became the focus of attention, as well as admiration.

When Rasulullah  (Sallallaahu ‘alayhi wasallam) invited the Quraysh to the worship of ONE Allah, he climbed Mount Safa and called out to his people, calling every family of the Quraysh. When they arrived, he asked them: ‘If I told you that horsemen were advancing to attack you from the valley on the other side of the hill, would you believe me?’^[1]

Simultaneously and immediately, they all responded: ‘Yes! We have always found you honest.’

Nabi (Sallallaahu ‘alayhi wasallam) presented his credentials to them : That that person who has never spoken a lie for 40 years, do you think he is going to do so now, in his invitation to the worship of One Allah?

How many of us can present trustworthiness, honesty and truthfulness as outstanding traits within us, let alone beautiful speech and noble etiquette in our dealings with people?

This is one of the main reasons why a large number of non-Muslims remain aloof from Islam. Our poor character and our poor dealings have become a barrier to them coming into Islam. It is as if we are standing at the door of Islam, and keeping them out – or pushing them away. …Have we ever given a thought as to how we are going to answer for this?

Islam is not only Salaah, Fasting, Hajj and ‘Umrah. …These forms of worship only make up one branch of Shariah.  … The person may be fulfilling the rights of the Creator (Allah Ta’ala) but he is at the same time displeasing Allah Ta’ala by neglecting and violating the rights of the creation (Makhlooq).

There are 5 branches of Shariah :

§  Aqaa`id : Beliefs

§  Ibaadaat : Worship

§  Mu’aamalaat : Business transactions and dealings

§  Mu`aasharaat : Social dealings

§  Akhlaaq : Character

Every Muslim has to make an effort to correct all of these branches for perfection of Islam. It must not be that any one of us returns to Allah Ta’ala with plentiful of Ibaadaat, which subsequently accrues to others and is lost to ourselves.

Hazrat Abu Hurairah (Radhiyallahu ‘anhu) related that Nabi (Sallallaahu ‘alayhi wasallam) once asked his companions: ‘Do you know who is a pauper?’

The Companions replied that a pauper is a person who has no money or property.

Rasulullah (Sallallaahu ‘alayhi wasallam) said: ‘A pauper from among my followers (Ummah) is one who will come on the Day of Judgment with a good record of Salaah (prayers) and Saum (fasting) and Zakaah (compulsory charity) but also he had abused somebody; slandered someone or beaten yet another person. Then all the oppressed persons will receive a part of the aggressor’s good deeds. Should they fall short of his aggression, then the aggrieved persons’ sins and defaults will be transferred from them to him, and he will be thrown into the Fire (Hell).’^[2]

Hazrat Abu Hurairah (Radhiyallahu ‘anhu) also related that Rasulullah (Sallallaahu ‘alayhi wasallam) said: ‘If any Muslim has oppressed his brother, concerning his honour or anything else, let him obtain his pardon today (in this world) before the time comes when he will have neither Dinaars^[3] nor Dirhams^[4] (i.e. he will be penniless). If the aggressor may have some good deeds (in his account) the same would be deducted in equal proportion to his wrongs. If the aggressor will have no good deeds in his account, the wrongs of the aggrieved would be added to the account of the aggressor in equal proportion.’^[5]

I often say : ‘Pay back HERE, to save your back THERE.’

If we want safety and salvation, we have to get our deeds in order. We need to make amends and compensate for our shortcomings HERE, in this worldly life; otherwise, THERE, on the Day of Resurrection, there will be great regret and humiliation. May Allah Ta’ala guide and protect us all.

By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh)

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[1] Sahih Bukhari

[2] Sahih Muslim

[3] Dinaars : gold coins

[4] Dirhams : silver coins

[5] Sahih Bukhari

Avoid the Temptation

‘I recall from my childhood days, someone saying : “...For temptation will 
lead you into trouble and make you cry.”  - And indeed this is exactly 
what happens when one gives into the temptation to engage in any Haraam.

…Ask those who have given into the demands of nafs and shaytaan, 
about the repercussions of their sins. …They will say: Trouble, trouble 
and more trouble. Tears, tears and more tears.

Temptations will always be there. If there was no temptation, then there 
would have been no such thing as Taqwa. The demand is to resist, to stay away, 
to abstain from sins. Not  to do sins is so much easier than ‘doing’ sins.’

Hazrat Maulana Yunus Patel (Rahmatullahi ‘Alayh)

Gems 22 - 25

Bismihi Ta’ala

Selected and concise advices / sayings 

of Hazrat Maulana Yunus Patel (Rahmatullahi ‘alayh)

22.

Life cannot become boring when we establish contact with the One who gives Happiness…

23.

Say good-bye to that friendship which distances us from Allah Ta’ala.

24.

The progress of a person depends on righteous deeds and not just on duas. We will have to do something ourselves. Actions have to accompany our duas.

25.

The whole world can cry for us, but we have to cry over our sins.

The Spiritual ‘Drip’

In a Majlis of my Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Daamat Barakaatuhum), Hazrat requested one of his mureeds to recite a verse of his poetry. Each time, the verse was rendered, the person was told to read it again. This went on for one solid hour – that is, the repetition of the one verse; but the effect on the hearts was seen in the tears that were shed by those who were present.

The verse, translated, is :

“If you hide and commit sins,

Someone is watching from above (Allah Ta’ala)…”

A person who in not acquainted with the aim and objective would say that listening to the same verse repeatedly, for an entire hour, would be boring, tiresome, uninspiring … but not so for those who are sincerely seeking the Pleasure of Allah Ta’ala. The true believer understands that anything good repeated benefits him.

“And remind, for indeed, the reminder benefits the Believer.”

[Surah Zaariyaat 51 : 55]

An analogy came to mind when giving thought to the above experience : The likeness of the repetition of this one verse of poetry and its benefit upon the hearts of all those who were present at the time,  is like that of a ‘drip’.

A person is admitted into hospital due to various reasons: dehydration, loss of blood, surgery, childbirth, an accident, etc. Many a time, there is a need for the use of a drip.

The ‘drip’ is called ‘drip’ because its work is to administer fluid slowly, drop-by-drop, directly into a vein. Thus, one drop at a time, enters the person’s system… until the drip is empty. This process is a slow process, taking, sometimes, a number of hours - yet the drip is described as a very efficient process whereby the entire body quickly receives the supply of medication which it requires. 

Moreover, a drip chamber controls the process whereby the fluid flows into the vein without air entering the bloodstream because if air is introduced into the bloodstream, this can lead to health complications, which could even be fatal.

If it is a blood transfusion, the patient receives healthy blood through a drip. Depending on how much of blood is required, the process can run into hours. If it is dehydration, then the drip is used to hydrate the patient with a solution of glucose and electrolytes because glucose boosts the energy system once it enters the blood stream. If due to some other ailment, accordingly, the drip is used to supply the medication or nutrients needed.

No sane patient will complain that the process is too long, he is becoming bored, and the drip should be removed because it is a tedious experience… The person knows his health is dependent on the drip.

Now if we have to look at our own condition as Muslims, as an Ummah, we find that we have lost so much of spiritual blood, or we are so severely dehydrated spiritually, that these sessions or Majaalis of the Mashaa`ik are like short term ‘hospitalization’ where we are attached to a drip – the drip being the Suhbah of the Mashaa`ik, their advice and tawajjuh and duas, by which we hydrate our Imaan which is withering away, or we regain the spiritual blood that we have lost due to our own negligence and indulgence in sins.

The repetition of Qur`aan Shareef, Ahaadeeth and the poetry of the Ahlullah are the medication or nutrients which are supplied to our souls through this spiritual ‘drip’ and which, in turn, keep us spiritually alive.

If we do not take this recourse – of attaching ourselves to a spiritual ‘drip’ – a Shaykh-e-Kaamil, we can find ourselves in a critical and spiritually life-threatening condition. May Allah Ta’ala protect us.

These Majaalis of the Mashaa`ik are to be appreciated – more especially in these times of fitnah, where indulgence in sins has led to severe spiritual dehydration, loss of spiritual blood and has led to a domino effect of corruption and immorality throughout the world. Our weakness is evident at every turn, except for those who continuously supply their soul with the nourishment of Taqwa via these spiritual drips.

Allah Ta’ala has confirmed this in the Qur`aan Shareef:

“O You who Believe, Fear Allah and join the company of the Truthful ones 

(the pious, the Auliya Allah).”

[Surah Taubah 9 : 119]

Hazrat Maulana Maseehullah (RA) had explained very beautifully, that this Ayah (verse) draws attention to three important matters : Imaan, Taqwa and Suhbah. And Hazrat Maulana (RA) elaborated, saying that for the nourishment, growth, health and preservation of Imaan, Taqwa is required. Without Taqwa, one’s Imaan will weaken, will decline … will wilt and wither away. However, for the nourishment, development, growth and progress of Taqwa, the Suhbah (companionship) of the pious is indispensable. It is essential.

Allah Ta’ala commands us to keep the company of the ‘Siddiqeen’, the truthful ones – because they are truthful in their piety. They have the reality of what they project.

Another point that we  are informed of was that if air is introduced in the bloodstream, this would lead to health complications which can be fatal as well.

Similarly when a person keeps such company and attends such majaalis, but entertains in his heart insincerity, or in his good efforts, the person begins to suffer the infection of ujub or kibr, or the person becomes jealous of others and allows malice to breed in his heart – then this is that poison which can lead to spiritual death, despite being in the right environment and company.

Allah Ta’ala grant us all Ikhlaas and full benefit in the efforts we make to keep company with His Friends.

By Hazrat Maulana Yunus Patel (RA)