A Life of Piety

Hadhrat Moul�n� Hakeem Muhammad Akhtar S�heb (D�mat Barak�tuhum) Translated by Moul�n� Ebrahim Muhammad
Compiler�s Note
Some people regard the urge to sin to be contrary to piety. They remain in complete anxiety due to these urges. Shayt�n misleads led them by saying that a person can never become a saint if he has these urges. How many ignorant ones have not been able to differentiate between the urge to sin and sin itself. Due to this, they lose all hope, fulfil their urges and become deprived of the proximity of the Creator.
May All�h grant Hadhrat tremendous reward for proving from the Qur��n that the urge to sin does not contradict the path of tasawwuf. It is harmful to practise on these urges. Had there not been any urge to sin, no one would have been pious because the meaning of taqw� is to curb and control the carnal self from fulfilling an illegal urge. Therefore, taqw� is dependent on the substance of sin, namely the urge to commit wrong. The existence of these urges is essential for taqw�. One should not be perturbed by these urges at all. One should not fulfil these urges. The substance of sin is of two types: status and sexual sins. If we do not practise on these urges, we will obtain the proximity of All�h. The method of obtaining this proximity is to live with the pious. This discourse is a bright sun of hope for those who have become hopeless. Hadhrat has explained the topic with proof from the Qur��n and hadith and he has also used numerous examples from the MathnawT of Moul�n� R�m� (Rahimahull�h). Hadhrat delivered this discourse with complete emotion and love which is his distinguishing characteristic. May All�h grant us the ability to appreciate him and may He grant him a long life.

He delivered this discourse in Musjid-e-Ashraf on Friday 5 Shaww�l 1414 A.H. (18 March 1994). ). Brother Suhail Ahmad transcribed it from cassette while I compiled it. It has been called Hay�t-

Taqw� (A Life of Piety).
Compiler: Muhammad Ishrat Jamil Mir

Introduction
After taking an oath of the sky, earth and other great signs, All�h took an oath of the nafs. "I take an oath by the nafs and the One that corrected it."
"He inspired the nafs with evil and piety."

All�h has created the ability to sin as well as to be pious in man. Man now has a choice of accepting the slavery of the nafs and preparing his way to hell or he could muster some courage, become pious and thereby become a friend of All�h. He could either become Abdur Rahm�n (the slave of the Merciful) or Abdus Shayt�n (the slave of satan). All�h has granted man a choice to either adopt the path of piety or the path of sin. Retribution and punishment will be based on this choice.

Now the question arises why All�h mentioned taqw� after mentioning sin. Normally a good thing is mentioned first. When you enter the musjid, you step in with the right foot first. You eat with the right hand. Every good thing is placed first but All�h mentioned sin first in this verse. This has a very great secret and if one comes to know this secret, one will not be grieved by the urge to sin. The urge to sin is not harmful. Fulfilling the urge is however sinful. If you do not have the urge to sin, you cannot become pious.


The Blood of Hopes
The blood shed by sacrificing one�s desires is the horizon of becoming a saint. Taqw� means to curb the fulfilling of the desires of the heart. Shed the blood of all your desires and all the four horizons of your heart will become red. The sun of this world rises from one horizon, that is from the east. But when the saints adopt piety by sacrificing all their desires and enduring grief in the path of All�h, then all the horizons of the heart become red and the sun of All�h�s friendship and relationship rises in the heart.
And if one did not sacrifice his desires, then what will he achieve? He will attain darkness upon darkness and pollution over pollution. He will get a foul odour and a disgraced name. No one on earth will call him Hadhrat. When the creation comes to know that a person is the head (of evil), they snatch all noble titles away from him. One of the punishments of sin in this world is that all titles of honour are snatched away from one in this world.

What will be the condition of that heart whose every horizon has the sun of All�h�s proximity rising from it? When a man called KhurshTd (sun) came to me one day, I recited the following couplet to him:

When Khursh�d obtained the creator of Khursh�d (the sun) in his heart, then ask Khursh�d the condition of his world.

The Secret of Mentioning Sin First
The fact that All�h took an oath of the nafs is proof that He wants to explain something very important. I was travelling from Lahore to Karachi by train with a very great scholar. On the way, he recited this verse in Fajr Sal�h. During sal�h the thought occurred to me why All�h mentioned sin first. I asked the scholar who smiled and told me to explain.
Taqwa�s Dependence on the Ability to Sin
I replied that All�h has inspired me with the answer. Just as sal�h cannot be performed without wudhu, similarly one cannot study Sahih Bukh�rT without doing the pre-final year. In the same way, taqw� is dependent on the substance of sin. Had this substance not been existent, how could one prevent it? Every prohibition requires the existence of the prohibited act. For example, I tell you not to look at the tasbTh in my hand. The existence of the tasbTh is essential. If I do not have a tasbTh in my hand and tell you not to look at it, everyone will say the statement is wrong. There is no tasbTh in the hand.
The Urge to Sin
All�h has exhorted man to curb the urge to sin. Man has to obey All�h and become His slave because All�h has created man and not the nafs. This indicates that the urge to sin is essential. That is why He is commanding us to prevent the nafs. Had there been no urge to sin, taqw� would not have existed because taqw� means to subdue the urge of the nafs to sin and to endure the grief that follows.
The Greatness of the Grief of Allah�s Path
All�h is reached by this grief. But how regretful it is that man is prepared to endure the grief of the entire world, but he hesitates and fears undergoing the grief of Allah�s path. The grief of Allah�s path is so honoured that if all the crowns and thrones of the kings of the world are placed in one pan of the scale together with the beauty and love of all the lovers of the world, the entire wealth of the world and all the deliciousness of the sh�mT kababs and biry�nT of the world cannot equal one atom of the grief of Allah�s path. How aptly All�mah Sayyid Sulaim�n NadwT (Rahimahull�h) has said,
When I obtain the wealth of Your grief I become independent of the grief of both the worlds.

The grief of Allah�s love and the grief of abstaining from sin is better than the whole world. You can attain heaven by this grief. This is the grief that brings one into close proximity to Allah, makes one a walTull�h, keeps one at ease in this world and makes one reach jannah. Who can pay the price of this grief? If all the joys of this world present a guard of honour to the grief of Allah�s path, they cannot fulfil the rights of this grief. I implore you with a painful heart that this grief is extremely valuable. This grief leads one to Allah.

My crown is hidden in the lap of poverty. One atom of Your grief is not less than both the worlds.

All�h is not so oppressive so as to neglect the one who undergoes so much pain and worry by not committing sin. All�h is most merciful. He knows that first His servant did not have a beard. Now he is sporting a beard in spite of the fact that people are mocking him. Today the people can mock and jest but on the day of Qiy�mah, All�h will not mock at me.

The Rule of the Moustache
Initially he had a long moustache. After hearing the rule, he trimmed it. It is mentioned in a hadith that Ras�lull�h will not intercede on behalf of the one who keeps a long moustache. A long moustache is one that conceals the upper lip. It is not permissible to sport such a moustache. If the hair is short and does not conceal the upper lip, it is permissible. However, Sheikhul Hadith Moul�n� Zakariyy� (Rahimahull�h) has written that it is best to trim the moustache with a scissors so that no hair remains. According to some scholars, it is an innovation to shave off the hair with a blade. Therefore, a scissors or machine without a blade is best. Similarly, Allah�s slave had a habit of listening to music. Now he has abandoned it and undergone the grief of abstention. But who can fulfil the right of the honour of this grief?
A True Incident
One of my friends who is also my khal�fah in the island of Reunion initially had a habit of listening to music. He was such an expert that he used to put all the European tourists to sleep with his flute at the foot of the mountain. But when All�h chose him and granted him guidance, he broke all the instruments and buried them. Now he is pious from head to toe. He has the attire of a pious man and all praise is due to All�h that his heart is also attached to Allah. If you listen to him, you will think that he is a very great saint. But did he not endure the grief? He still undergoes grief. If he hears the voice of anyone singing, his heart undergoes pain. His heart wants to listen but he suppresses his urge to do so.
Disobedient Limbs
Whoever does not have the habit of this grief is useless. His foot is worth chopping off. Moul�n� R�m� (Rahimahull�h) states that it is better for the feet that do not walk in the path of All�h or towards the mosque to be cut off. It is better to amputate the hands that do not worship Allah, do not touch Hajre Aswad or shake hands with the saints. The ears that do not listen to Allah�s talk should be torn off. The eyes that do not appreciate Allah�s manifestation and disobey Him should be thrown away.
The one who disobeys All�h should not remain alive. However, this does not mean that you should go and kill someone or tear off his eye or cut off his ear. What is meant here is that a disobedient person has no value in the eyes of Allah. Allah, through His forbearance and grace grants him the opportunity to repent. But our insistence in sinning has no limit. Had All�h not been forbearant, we would not have existed.

What is Taqwa?
All�h did not mention taqw� first. He first mentioned the fact that He created the ability to sin within man. Now it is your duty not to fulfil the urge to sin. This will create taqw� (piety) in you. If you want to obtain piety, then all you have to do is abstain from sin. Achieve Reward without Doing any Work
The owners of factories first make their employees work and then reward them. But in this case, All�h is granting reward for not doing any work. Do not steal, speak lies and do not look at women. By not doing these things, you will be rewarded with piety and Allah�s friendship. What is taqw�? Taqw� is when you have the urge to sin but you abstain due to the fear of Allah. Then you must endure the pain and not regret adopting piety. Do not say, "I wish I should have looked at least once." Remember that it is shayt�n�s ploy to make you regret. One who regrets has an undeveloped heart and his Im�n is weak. Im�n will be complete when he abstains from sin, endures grief, thanks All�h and becomes ecstatic with joy.

Who is a Muttaqi?
A muttaqi is one who protects himself from sin, protects his gaze from women, protects himself from speaking lies, from bribery, from disobeying his parents, from oppressing his wife and neighbours. He keeps away from all impermissible acts and does not regret. He does not regard Islam as oppressive. Islam has protected him from troubles otherwise if he had to eat from every farm like a cow, people would beat him so much that it would be impossible for him to stay alive. Go to the villages and have a look at the cow that grazes from everyone�s farm. It is beaten by everyone. Not an inch of its back is safe. When it falls ill, there is no one to cure it. When it dies, there is no one to bury it. Vultures and crows feed on its corpse.
The Reality of Bay�at
Is this life? The one who becomes free from the limits of All�h has a cursed life. And the one who is pious is actually sold on the hand of the saints. All�h has kept His representatives on earth who �buy� the people and make them reach Allah.
An Example of Bay�at
If the prime minister wants to send some wheat somewhere, he does not go himself to the farmers. He appoints a commissioner as his representative in every area to contact the farmers, buy the wheat and pay them using official money. Then they must send the commodity to Islamabad, the capital city.
Similarly, the Ahlull�h are the representatives of All�h. They �purchase� people and �send� them to All�h, that is, they show the path of becoming a saint. By treading this path, one becomes a walTull�h. They do not purchase them for themselves.

The Ahlull�h make bay�at to teach the worship of All�h. The meaning of bay�at is to be sold. He is actually sold to Allah. The hands of the Ahlull�h are representatives just as All�h says that those who make bay�at on the hand of Ras�lull�h ?, that is actually not the hand of Ras�lull�h ?. It is the hand of All�h. The hand of the Nabi ??is a representative. The one who makes bay�at is sold on the hand of All�h. He then joins the group of the Ahlull�h and becomes a walTull�h. Do not be perturbed by the urge to sin. These urges are steps to your sainthood. The one who does not have these urges becomes a hermaphrodite. He can never attain sainthood.

The Superiority of the Ahlullah
Therefore the Ahlull�h are superior to the angels because they have the urge to sin within them. By not fulfilling this urge, they endure the grief of abstention in their hearts. Angels do not have any urge and they see man continuously enduring grief. In spite of the urge, they do not obey their nafs and remain engrossed in the worship of Allah. Piety is obtained by not acting on the urge to sin.
An Example of the Inspiration of Sin and Piety
The example of virtue and piety is that of a match. A match only produces fire if it is rubbed. The match of virtue and evil which we have within ourselves has virtue on the one side and evil on the other. All�h has kept both these capabilities within us. He has given us the ability to sin as well as commit good acts. But neither will the evil be ignited nor the virtue until they are rubbed. Both have their matchsticks. If you live in the company of the pious saints, then you have rubbed the matchstick of virtue. Now the lamp of piety will be illuminated. When the urge to sin is aroused in you, you stamp it out. You have thus rubbed the matchstick of virtue. Now the light of piety will be created. But if you cast evil glances, and began sitting by ghair mahrams and soothing yourself with attractive women, you have rubbed the matchstick of evil. The fire of evil will be lit. You will burn in the fire of love affairs. You will be uneasy and worried. This is not the oppression of Allah. All�h is pure of oppression. We have oppressed ourselves. No harm is caused by the urge to sin. The one who acts on his urge to sin is caught out and he is the one who has lit the match of evil. All�h has commanded us to refrain from fulfilling these urges. The match cannot do anything itself. These urges are not harmful as long as you do not fulfil them. Do not adopt the causes of intensifying these urges otherwise a fire will be lit. Then in spite of a beard and round hat, this person will run behind beauty. This is a dangerous disease because he has cast evil glances and removed the shadow of All�h�s mercy. He has now entered the curse of Allah.
Earning Sin
Therefore All�h says, "Shayt�n has misled them due to the sins they committed." Shayt�n cannot mislead anyone unless the person commits a sin and goes far away from Allah�s mercy. It is impossible that the shadow of All�h�s mercy be present and shayt�n destroys a person. All�h has created the nafs. It urges man to sin excessively. It creates severe urges to sin. But remember, O people of the world, if Allah�s mercy exists, then the nafs cannot cause any harm. But when you commit a sin, the shadow of Allah�s mercy moves away.
When a person commits one sin, then he commits the second and the third and so on. If a person casts an evil glance once, for example, at a bus stop in Gulshan Iqbal, then he will continue casting evil glances the whole way until he reaches the final stop, Keamari. And if he protected his gaze the first time, then Insh� All�h, his gaze will be safeguarded the whole way. Some people delay in repenting because they feel that the enjoyment experienced at the next stop of staring at attractive females will be terminated. In order to eat faeces, he does not repent from faeces in order to continue his enjoyment at the next stop.

A Benefit of Repenting Quickly
All�mah �l�s� (Rahimahull�h) states in Tafs�r R�hul Ma��n� that one should repent immediately after committing a sin because sin creates darkness and due to this darkness, Ibl�s makes the heart his headquarters. If you keep him in control for a long time, many sins will be committed. Therefore, illuminate the heart by repenting quickly and shedding tears of regret. Shayt�n will then have to flee. Just as a bat survives in darkness, similarly, shayt�n also has the same nature. He survives in the darkness of sins. If you delay in repenting, he will remain there for longer. Do you wish to keep your enemy for a long while in your home? Therefore, if you repent quickly, shayt�n will flee due to the n�r of taubah.
Allah�s attribute of Grace
At this point, All�mah �l�s� has narrated the incident of Ibr�him Ibn Adham (Rahimahull�h). He was a king who sacrificed his kingdom for All�h�s sake. He worshipped All�h for ten years in a cave in Nish�pfr. Due to his blessing, the tafs�r of All�h�s words is being presented to you. Now my name will also be mentioned with Your name.
Many kings have left their kingdoms but no one blesses them with Allah�s mercy. But this king abandoned his kingdom on Allah�s name due to which All�h granted him the honour of being mentioned on the tongue of the Auliy�. All�mah �l�sT has narrated his incident in the fourth part of the Qur��n. After worshipping All�h for ten years, Ibr�him Ibn Adham set off for hajj. Whilst making taw�f, he requested All�h to make him sinless. He heard a voice saying within himself, "O Ibr�him, I know that you have abandoned the kingdom for My sake. I appreciate your love. But all of mankind is making the same request as you have made. O Ibr�him, if We accept everyone�s du�, then on whom will Our grace and honour be manifest? On whom will My attribute of forgiveness be shown? Supplicate in this manner that All�h should protect you from sin and grant you the ability to repent. Seek steadfastness and if you commit any sin, immediately resort to repentance.

Two Paths Leading to All�h
All�mah Isfar��n� (Rahimahull�h), the teacher of Im�m Ghaz�l� (Rahimahull�h) supplicated for thirty years to All�h to make him sinless. He wanted to be completely free from all types of sin. This was a special status he sought. Only the one who does not want to displease All�h can make such a du�. One day he thought that although he had been supplicating for thirty years, All�h had not accepted his du� despite being Kar�m (generous in giving).
Taqwa and Taubah
A voice emanated from the sky saying, "O Isfar��n�, you want to become sinless when I have made two paths for becoming a walT. One is the path of piety and the other the path of repentance. Have you not recited the verse in the Qur��n wherein All�h says that He loves those who repent. When there are two windows, why are you specifying one? If due to human weakness, you commit a sin, come in close proximity to Me by repenting. Do not commit sins intentionally. When there is excessive mud, even an elephant can slip. Therefore, if you commit a sin, repent and become My beloved. Why do you only want to come via the route of piety when I have opened the door of repentance as well? When I have opened two doors, why are you appointing only one for yourself? Become My beloved via the path of repentance. Supplicate for protection from sin, not for becoming sinless."
Two Destructive Illnesses
If you commit a sin, do not delay in repenting. Go all out in refraining from sin. I am summarising the entire tasawwuf in two sentences. There are only two diseases that keep a s�lik away from All�h. One is j�h (seeking status) while the other is b�h [sexual sins]. Due to b�h, one becomes overpowered by the nafs and becomes involved in casting evil glances, adultery and all sins of carnal desire. J�h is pride and arrogance and the desire to become famous among people. If a person removes these two illnesses, he will become a wal�.
�h and the Proximity of All�h
If you remove the j�m of j�h and the b� of b�h, you are left with �h. This �h brings one into close proximity to All�h. You will find this �h in the word All�h. All�h has included this �h in His name so that when man experiences grief in sacrificing his status and desires, he will find solace in All�h�s name. Has not the whole of tasawwuf been encompassed in two sentences. These two illnesses make one rejected and entrapped by shayt�n. He then becomes distant from All�h. Some people, due to their arrogance, think of themselves as being very great. Some people are involved with women. The carnal desires have overpowered such people. H�j� Imd�dull�h Sheikhul Arab Wal Ajam (Rahimahull�h) says that there are basically two illnesses of the nafs. The remaining are all branches. One is j�h while the other is b�h. Wipe out the feeling within you of becoming great. How can you decide now whether you are great or not? All�h will make this decision on the day of Qiy�mah. Our value will be determined by All�h. The slave that determines his own value is foolish and insane. All�mah Sayyid Sulaim�n Nadw� states,
We remained like this or like that. There we have to see how we will be.

When All�h will determine our value on the day of Qiy�mah, then enter jannah while expressing gratitude over His grace and bounty. But the one who determines his own value in the world and regards himself superior to others is arrogant.

The Atom Bomb of Pride
Ras�lull�h said that the one who has an atom�s weight of pride in his heart will not enter jannah. He will not even get the scent of Jannah. This is the material of the atom bomb of pride that it deprives one of the scent of heaven. Therefore, one should have concern about it. We should not have this atom bomb within ourselves without knowing about it. Consult the bomb disposal squad, namely the Ahlull�h to rid oneself of this bomb.
Two Ingredients of Pride
What is pride? Ras�lull�h has apprised us of its ingredients namely, non-acceptance of the truth and regarding people as inferior. Some people don�t accept the truth even though they know it is the truth. They say, "We do not accept what the Molvis have to say." This is pride. The second sign of pride is that one regards others as inferior. Ras�lull�h did not use the word �believer� in the hadith but he said, �an-n�s�, that is all the people. Thus, even if you regard a k�fir as inferior, you have pride. Now you may ask how can we not regard a k�fir as inferior. Well remember that it is obligatory to dislike kufr [disbelief] but it is har�m to regard a k�fir as debased. It is possible that he may recite the kalimah and die with faith.
Disliking Kufr
Moul�n� Q�sim N�notw� (Rahimahull�h) saw a Bunya (Hindu) walking in jannah. He asked the latter how he entered jannah. He replied that he had recited the kalimah at the time of death. He spent his whole life saying Ram, Ram but he was successful at the end of his life. Therefore, it is har�m to regard a k�fir as disgraced. We don�t know how his end will be. Moul�n� R�m� (Rahimahull�h) says:
Do not regard any k�fir as debased, because there is hope of him embracing Islam before death. It is possible that his death be on Im�n. We don�t know what our end result will be. We don�t have any guarantee.

The Great Mujaddid
That is the reason why Hadrat Th�nwi (Rahimahull�h) regarded himself as lower than all the Muslims of the world during his time. He would regard every Muslim as superior because there was a possibility that some act of his being accepted by All�h and an act of mine not being accepted by All�h and He becoming angry. With regards to the future, he said that he regarded himself worse than all the kuff�r, dogs, pigs and animals of the world, that is, regarding the end result because no one knows what his end result would be. When one does not know the consequence, how can one regard oneself as better. Subh�nall�h, what knowledge Hadhrat had and how illuminated were his words. "I regard myself lower than the Muslims now and lower than the disbelievers and animals in future." He used to say that when he thought about the final result, he would tremble and wonder what Ashraf Ali�s condition would be. He said that if he got a place where the people of jannat left their shoes, that would be indeed sufficient for him. This also, he said he was not entitled to but because he could not withstand hell. On the other hand, we perform a few raka��t nafl sal�h and think we have become the owners of jannah. This is pure foolishness.
The Bomb Disposal Squad of Pride
The disease of pride is so dangerous that it will deprive one of the scent of jannah. Even though one would have performed hajj, umrah, tahajjud and ishr�q, then too one would not smell jannah. This is the statement of Ras�lull�h. When this bomb is so dangerous, why then don�t you meet with the bomb disposal squad. Who are they? They are the Ahlull�h, the friends of All�h. Ask them whether you have pride. If you live with them, they will indicate this to you, Insh�-All�h. Hadhrat Hak�mul Ummat states that when a person places his foot in the khanqah, he comes to know of all his internal illnesses. It is as if he takes an x-ray of the person. He comes to know whether the person has pride in him or whether his eyes are full of lust. He knows whether the person glances at attractive faces. At the very first glance he comes to know all this. All�h grants this ability to those who are given the responsibility of reforming people. Salvation from Pride
Therefore refrain from two things. Firstly, do not regard yourself as great. Regard yourself lower than all the Muslims of the world. In this way you would have saved yourself from �ghamtun-n�s�

- regarding people as inferior. Sometimes as a means of precaution, utter this verbally. "I regard myself lower than the Muslims now and lower than the disbelievers and animals in future." If you continue uttering this statement verbally, you will not regard others as inferior. And secondly, always accept the truth. When you come to know that a certain fact is true, accept it immediately. You will be cured of pride because you have been freed of the two major ingredients of pride. The one who accepts the truth and does not regard himself as superior is free of pride.

The Method of not Despising Disobedient People
Do not despise anyone no matter how bad a condition he may be in, even though he may be an adulterer or drunkard. Despise the actions of the disobedient; not their persons. It is compulsory to hate the disbelief of the disbelievers and the transgression of the sinners. Hate the act, not the doer of the act. Hadhrat Th�nw� (Rahimahull�h) said that this is very easy. This is similar to a situation where a prince whose face is radiant comes with ink all over his face. Will you despise the prince or his act of applying the ink. You will not hate the prince because you know that he is a prince. You don�t know when he will wash his face and make it radiant once again. From this you can understand that one should hate the act and not the doer of the act. Perhaps he may repent and become a walTull�h. However, when you see someone committing a sin, supplicate to All�h to protect you from that sin. And express gratitude to All�h for not involving you in that sin by reading the du'�
If perchance you saw someone staring at a woman, then protect your gaze and thank All�h for protecting you from this spiritual malady.

An Easy Way to Achieve Piety
Now I will narrate to you the statement of my Sheikh, Sh�h Abdul Ghani (Rahimahull�h). He said that All�h, due to His perfect mercy, indicated the prescription for taqw� after making taqw� incumbent. "Remain with the truthful ones (the people of piety)." Till when will you continue sinning. By living with them, your temperament will one day change. The one who once lived in the sewerage area but has now begun living in a garden among fragrant flowers, will find that his nature will change. Now he will not go back to the sewerage area to smell a canister of faeces. Muster up the courage and leave the sewerage for a few days. The Prescription for Reformation
If you fear reverting back to the sewerage area and committing sin if you have to come out of the kh�nqah, then abandon going out for a year or two. Sacrifice even your relatives for All�h�s sake. Tell them to come and meet you in the kh�nqah. No matter what they say that the path to All�h is very difficult, do not worry about them. These very relatives will eventually fall at your feet when you don the crown of piety, when piety flows from your eyes and the scent of piety is effused from your tongue. All�h promises that He will love the one who leaves sin. He is in no need of amulets. When he belongs to All�h, All�h makes the creation love him. Do not worry about people saying that the path of All�h is difficult. Tell them that you are ill and that your Sheikh has prescribed a two-year stay for you in the kh�nqah.

The Incident of Allamah Khalid Kurd�
All�mah Kh�lid Kurd� was a very great scholar of Syria who came to spend forty days in the kh�nqah of Sh�h Ghul�m Al� in Delhi. Sh�h Ghul�m Ali was the khal�fah of Mirza Manhar J�ne J�n�n (Rahimahull�h). Sh�h Abdul Az�z Muhaddith Dehlw� (Rahimahull�h) came to meet All�mah Kh�lid. The latter wrote a note to him saying that he was not able to meet anyone as he was spending time in the company of his Sheikh. After completing his forty days, he would go and meet him. This is the status of the Sheikh that one should do as he says. Until you do not sacrifice the whole creation, your relatives, businesses and desires, you cannot reach All�h. Make yourself subservient to the wishes of All�h and see what you achieve. Those who are deeply involved in love affairs should spend two years in the kh�nqah. They should not go outside even to eat p�n [betel leaf]. Then see whether you become a saint or not. If a person lives among flowers but in between he also goes to the sewerage area, will not be able to change his nature. If after two months or four months you make an excuse of visiting some relative or your brother has arrived from abroad, you leave the kh�nq�h, then you have reached the centre of sin. You have in actual fact entered the sewerage area and smelt the faeces. Your nature will also be spoilt and all your effort will be wasted. May All�h raise the status of my Sheikh. What an amazing person he was! He used to say that one should live with the people of taqw� and hold firmly onto them. He said that wherever All�h revealed any command, He also prescribed an easy method of fulfilling that command. As in the case of taqw�, He has prescribed living with the pious ones.
Allah�s Independence
All�h has revealed the word �ahad� in S�rah Ikhl�s and not the word �w�hid� although �w�hid� also means one. What is the difference between �ahad� and �w�hid�? The word �ahad� is only used to refer to one entity while �w�hid� can be used for several entities as well eg. w�hid mi�ah - one hundred and w�hid alf - one thousand. W�hid is one but here it refers to thousand as well. When Arabs speak, they use �w�hid� for hundred and thousand but they do not use the word �ahad�. �Ahad� is only used for one being. Therefore All�h used this word to specify the unity of His being. Sh�h Abdul Ghan� (Rahimahull�h) used to say that the proof of this is the following verse, "All�hus Samad" All�h is independent. Sharing is a proof of need. To form a coalition government or a limited company is a sign of need. When a person cannot run a company himself, he forms a limited partnership. A partnership is always a proof of need. All�h says that He is not forming a partnership because He is independent. Ab� Hurairah (Radhiall�hu anhu) states that �samad� means one that is independent of everyone else while everything is dependent on him. Because All�h is independent of everyone and everyone is dependent on Him, this independence is proof of His unity. Therefore, no one can be a deity besides Him. This was the inspired knowledge of my Sheikh. How amazing that he proved All�h�s unity from His independence.
An Example of Changing Sins to Virtue
Now I will present an example given by Moul�n� R�m� (Rahimahull�h) and conclude my talk. Moul�n� R�m� (Rahimahull�h) states that All�h has kept the ability to sin as well as the ability to do good within man. He gives an example that when the sun shines on cow dung that lies in the forest, it becomes dry. Then the baker places it in the oven where it becomes completely red and makes the oven red. The baker is now able to bake roti (bread). The dung became dry and pure, then it became red in the fire. Now it was used for baking roti as well as giving light. Who granted it this benefit? A mere creation of All�h, the sun produced this effect that it made cow dung clean.
The Effect of the Sun on Impurities
The rays of the sun dried up the liquid part of the dung and converted it into fertilizer. This very fertilizer now produces fragrant flowers like the rose and jasmine. Moul�n� R�m� (Rahimahull�h) states that the sun�s rays made one part of the impure dung illuminated in the oven while the other part was converted into flowers. When this is the effect of the sun�s rays, then what will be the effect of All�h�s grace on evil character? What will happen to the urge of sinning that one has? Why will it not change into good character and the desire to worship? Then he recited this verse: O All�h, Your sun has an effect on apparent impurities. And Your general grace does not search for capability.
Had it searched for capability, then the sun in the sky would not have had an effect on impurities. The sun would have said that it was beyond his dignity and honour to have an effect on dung. The sun would have changed its speed.

The Sun of Mercy
When the sun in the sky can convert impurities to fragrant flowers and creating bread in the oven, then what will be the condition of All�h�s sun of grace? When the rays of All�h�s mercy shine on the evil thoughts in the heart, those thoughts are changed to the light of piety. All�h does not require capability or a certificate for giving. When All�h can grant filthy impurities such garments, then what will He be able to give his pure servants. Jal�lud-d�n R�m� (Rahimahull�h) is at a loss of vocabulary to express what bounties All�h grants those who tread His path. The Effects of a Relationship With All�h
When the sun of All�h�s grace rises on people�s hearts, their evil character changes to virtuous character. The love which was being sacrificed for decaying corpses is now being sacrificed for All�h in prostration. That love is expressed now by placing the head on the ground in prostration by saying, "Subh�na Rabbiyal A�l�". Honour belongs to the one who places his head at the feet of the Creator of the head. He will have no difficulties.

The Light of Piety
Life is a matter of just a few days. Muster up some courage and do not fulfil your urge to sin. Make the urge of sin dry up in the rays of the sun of muj�hadah (striving) just like how the sun in the sky dries up dung. If you do not fulfil the urge to sin, the light of taqw� will be created. But if a person does not allow the dung to dry up and lets the cattle continue defecating fresh dung, then whatever was dried up by the sun will also become soft and will not be allowed to become dry. The earth which had become hot will now become cold. The bounty of the sun�s rays will be destroyed. In the same way some people waste the efforts of their Sheikh by not being cautious. To All�h do I present my complaint.
The Meaning of Success
All�h says, "The one who purified himself has succeeded."
He has achieved the success of this world as well as the hereafter. �Fal�h� means all the good of this world and the hereafter. Successful is the one who listened to his spiritual mentor and obeyed him. Listen to the sheikh and do not look at your family or relatives and your habits of eating p�n. The very same family will carry your shoes. Make du� that All�h grant us the ability to practise.

O All�h, accept this discourse of mine. O All�h, accept me and all the listeners. Change our criminal hearts to saintly ones. You are capable of changing fire into water and vice versa. You can change joy into grief and vice versa. Make our hearts full of pain and hearts like those of the saints. Grant us life with the safety of limbs and Im�n. Take us away from this world with the safety of limbs and Im�n. Accept this du� for us, our progeny and all the Muslims of the world. O All�h, grant us the final stage of the Siddiq�n. O All�h, grant us such Im�n and conviction so that every breath of ours is sacrificed for Your sake. We should not displease You even for one breath. Every breath of ours should be spent in actions that please you. If we commit any sin, grant us the ability to moisten our places of sajdah with tears of remorse and repentance. Make our duny� and hereafter.