Ranks

The elders have described three degrees of sincerity (ikhlas).

1. The highest is that the aim of obedience be only the attainment of nearness to Allah.

2. The second degree is that the aim of obedience and action be the attainment of reward and keeping far from Hell and punishment.

3. The third degree is that one acts so that Allah Most High may make him independent of people in this world — as when someone recites Surah al-Waqi'ah so that he does not suffer want. This rank is called “the world”, but one who holds

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Salalim al-Fudala, on the margin of Kifayat al-Atqiya, p. 33

Ibid., p. 33

this rank too is counted as sincere.

The gist of what Hazrat Imam Ghazali (may his secret be sanctified) says concerns a deed that is not solely for nearness to Allah, but has some worldly aim joined with it — as when someone fasts with the intention of nearness and alongside has the intention that he will gain some benefit from it; or as when a person frees a slave so that he may be rid of his expenses (food, water and so on) or be spared his bad character; likewise, someone prays at night so that sleep and drowsiness do not overtake him, so that he can keep watch over his family and home; or acquires knowledge so that he may be looked upon with respect in his tribe, among his relatives and kin, and among other people. Hazrat Sayyid 'Abdullah Haddad (may his secret be sanctified) says in al-Nasa'ih that whoever acts solely to seek nearness to Allah, His pleasure and His reward is sincere; whoever acts for Allah Most High and also to show people is a show-off, and his deed is not accepted; and whoever acts only to show people, such that if people were not there he would not act at all, his case is extremely dangerous and dreadful, and his showing off is the showing off of the hypocrites.

Showing Off (Riya)

What destroys sincerity is showing off (riya). In ‘Tuhfat al-Khawass’ it is said: It is doing more of an act of worship with the intention that people should come to know of this act of ours, and so that one may gain wealth, rank or praise. The scholars have counted it among the major sins and said: “Every deed with which showing off is mixed is void” — every deed into which showing off enters is void. This ruling concerns a deed that consists of pure showing off;

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Kifayat al-Atqiya, p. 33

Kifayat al-Atqiya, p. 33

but as for a deed in which some other aim besides nearness to Allah is also included — as when someone performed Hajj along with trading, or performed purification by wudu or ghusl but also intended to cool himself thereby, and so on, as has already been mentioned — regarding it the scholars say there is reward in proportion to the intention for the Hereafter, even if that intention is the weaker one.

Showing off is an evil act that enters into all deeds, even into the recitation of Durood. The condemnation of showing off has been set out abundantly in the Quran and Sunnah.

1. Allah, the Lord of Might, says:

فَمَنۡ کَانَ یَرْجُوۡ لِقَآءَ رَبِّہٖ فَلْیَعْمَلْ عَمَلًا صَالِحًا وَّ لَا یُشْرِکْ بِعِبَادَۃِ رَبِّہٖۤ اَحَدًا ؂ ی

“So whoever hopes to meet his Lord, let him do righteous work and not associate anyone in the worship of his Lord.”

That is, whoever hopes to meet his Lord should do good deeds and should not associate anyone in the worship of his Lord.

2. The Lord Most High also says:

مَنۡ کَانَ یُرِیۡدُ حَرْثَ الْاٰخِرَۃِ نَزِدْ لَہٗ فِیۡ حَرْثِہٖ وَ مَنۡ کَانَ یُرِیۡدُ حَرْثَ الدُّنْیَا نُؤتِہٖ مِنْہَا وَمَا لَہٗ فِی الْاٰخِرَۃِ مِنۡ نَّصِیۡبٍ ؂

“Whoever desires the harvest of the Hereafter, We increase for him in his harvest; and whoever desires the harvest of this world, We give him thereof, and he has no share in the Hereafter.”

That is, whoever intends the harvest of the Hereafter, We shall increase his harvest; and whoever intends the harvest of this world, We shall give him of it, and he has no share in the Hereafter.

3. Allah, the One who has no partner, says:

: فَوَیۡلٌ لِّلْمُصَلِّیۡنَ الَّذِیۡنَ ہُمْ عَنۡ صَلَاتِہِمْ سَاہُوۡنَ الَّذِیۡنَ ہُمْ یُرَآءُوۡنَ وَ یَمْنَعُوۡنَ الْمَاعُوۡنَ ؂ خ

“So woe to those who pray, who are heedless of their prayer, those who make a show, and withhold small kindnesses.”

Woe to those who pray, who are heedless of their prayers, who show off and who refuse to lend articles of common use.

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Salalim al-Fudala, on the margin of al-Kifayah, p. 33

Surah al-Kahf, 18:110

Surah al-Shura, 20

Surah al-Ma'un, 107:4-7

Prophetic Sayings

1. The Holy Messenger ﷺ says that Allah, Mighty and Majestic, says: “I am the One most free of need of partnership. So whoever does a deed for Me and associates someone other than Me with Me in it, I am free of him, and My share is for My partner.”

2. He (peace be upon him) says: “Whoever fasted to show off has committed shirk, and whoever gave charity to show off has committed shirk.”

3. The Prophet ﷺ, light from head to foot, says: “Whoever seeks the world in exchange for the deeds of the Hereafter, Allah Most High will disfigure his face, erase his mention and write his name in the Fire.”

For the details of all this, see the extensive books of hadith and the detailed books of Sufism, especially the noble Ihya' 'Ulum al-Din.

A Widespread Affliction

Imam Muhammad Ghazali (may his secret be sanctified) has described the degrees of showing off in great detail; reading them one realises that today this disease is a widespread affliction, and that generally everyone is caught up in it on one occasion or another. Today most are those who are open show-offs. The worldly keep publicising their help and assistance, and politicians and leaders their services, everywhere; but now most scholars and shaykhs too have begun to recount their services in gatherings at such length that the listeners grow weary, yet they do not tire of recounting. In speeches, in writings, in private gatherings and in front of wealthy businessmen — everywhere they keep making people aware of their own services; they long for praise from others, and they announce whatever they do. Likewise the missionary and preaching organisations and movements, whose particular aim is to draw people towards themselves, use every trick to catch people in their net and

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Kifayat al-Atqiya, p. 34

Kifayat al-Atqiya, p. 34

do not refrain from any kind of showing off. What do they not do to impose their religious authority and to establish in hearts an awe of their piety and abstinence! When someone's aim becomes other than Allah, he will then do anything to attain it, and even sacrifice his deeds. We ask Allah for well-being, and Allah is the Helper.

Mentioning One's Own Merits

What is the ruling on mentioning one's own merits? Hazrat 'Allama Nawawi (may Allah Most High have mercy on him) says: Mentioning one's own merits is of two kinds: (1) blameworthy, (2) commendable.

The blameworthy and bad kind is when it is done out of pride, or to display one's superiority and elevation over one's contemporaries and peers, or to distinguish oneself from them, and likewise with other such intentions. The second, that is, the commendable and approved kind, is when it is for some religious benefit — for example, when one is enjoining good or forbidding evil, or giving advice or counsel about some benefit, or is a teacher and trainer, or a preacher and reminder, or one reconciling two parties, or intends to ward off harm from oneself — and likewise with other good intentions, mentioning one's merits is permissible, on condition that it is pure and free of the taints of showing off. Let it be known that the verifying Sufis (may Allah be pleased with them) too disclosed inner witnessings (mushahadat), unveilings (mukashafat), realities and divine knowledge (ma'arif) in their books and letters; in this too there were several benefits, especially, first, that the disciples (murids) and associates who lack the capacity for such perception might come to know the stages and phases of the path (suluk) and their characteristics.

Second, that all the disciples might come to know one fixed and defined path, and weigh their own unveilings and witnessings on the same scale that their imam and leader had laid down.

The third aim was to encourage the seekers (ahl-e-iradat), so that the urge and sincere

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Salalim al-Fudala, on the margin of al-Kifayah, p. 35

longing to attain the spiritual stations (maqamat) might arise in them. Another benefit was that later generations were helped in determining the stations and ranks of these great ones, and the Ummah also gained a treasure of new sciences and divine knowledge. The people of Allah always remain far from showing off. Sometimes the aim is also to proclaim Allah's blessing (tahdith-e-ni'mat). The correct position is that the right to this belonged only to those who possessed purified souls and who, by virtue of abundant spiritual struggles (mujahadat) or of being chosen (ijtiba') and selected (istifa'), were raised to lofty stations and to whom realities were unveiled.

A Caution

Regarding the display of acts of obedience, the elders have said that it is of two kinds. One is displaying the act itself. The one who displays it has two duties: first, that he display it in a place where he knows people will follow him; second, that he watch over his heart lest showing off enter it in any way. Often there is hidden showing off in this, which invites one to display, and there is a desire that the deed be done beautifully. He is unaware of it, and so he is ruined.

The second form of displaying acts of obedience is to tell people of a deed one has done. Its ruling is the same as the first, but the danger in it is greater, because telling with the tongue is very easy, and in the telling there is sometimes exaggeration and addition. The elders said that in making claims there is great pleasure for the self (nafs).

The Present Age

Today most people are far from and deprived of religious knowledge; therefore many who are called scholars and pirs take advantage of this ignorance and try to win people's devotion by recounting their own merits. Now there is neither spirituality and the way (tariqa) among the shaykhs, nor awareness of the sciences of the way, nor religious sciences among most of those called scholars. Many people have erected edifices of virtues and praises upon dreams. Everyone is requested not to be taken in by anyone's boasts, but rather to judge everyone by the standard that the scholars of the Ahl al-Sunnah have

laid down in beliefs and deeds — and not just for a day or two. Nor should one be content with public appearances alone or with hearing from others; rather, one should observe both private and public life, observe for a good many days, discreetly ask the neighbours about his dealings, see in gatherings whether the talk is of the world or the remembrance of the Hereafter, and observe him at home and on journeys — only then should one trust him. And one should pray to Allah Most High with humility and weeping that He grant the company of the righteous. Among the Companions and the Followers (may Allah be pleased with them), there were many who, on going to a new place, would first of all pray to Allah Most High to grant them a righteous companion (jalis) and a good associate.

Concealing Deeds

Hazrat 'Abdullah Haddad (may Allah be pleased with him) said in al-Nasa'ih that when someone fears and dreads showing off in his deeds, he should act in secret, doing so in such a place and in such a manner that people do not come to know. This is the cautious and safer course, and is better absolutely; that is, acting in secret is better in every case, even for one who has no fear of showing off — except, indeed, the perfectly sincere one who is the leader of a community, from whose conduct and deeds people will take lessons. Let it also be borne in mind that some deeds cannot be done without being displayed, such as teaching and learning the sciences and arts, congregational prayer, Hajj, jihad and so on. One who fears that showing off may enter into them when performing them should not abandon them, but should strive to drive the showing off away.

Hazrat Imam Ghazali (may his secret be sanctified) says: Fear of showing off is no reason to abandon obedience; rather, it is proper that one act and keep striving for sincerity — except when the deed is one connected with people, such as judging (qada'), giving fatwas (ifta'), leading prayer (imamat) and preaching. Then, when he knows that once he plunges into it and becomes engaged, he will not be able to keep control, but will rather be taken over by the desires of his lower self, it is necessary for him to turn away from it and

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Kifayat al-Atqiya, p. 34

flee from it. A group of the early righteous (salaf) did exactly this.

Seeking Rank

Nowadays this disease is growing greatly, especially among educated people to whom Allah Most High has given some rank and standing, and the craving for rank and wealth keeps everyone restless; and this very thing is the cause of their decline. The Lord of the universe, Majestic and Exalted is He, says:

“That Home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption” — this is the abode of the Hereafter, which We make for those who do not intend loftiness or corruption in the earth.

The Master of the universe ﷺ has said: “Love of wealth and rank makes hypocrisy grow in the heart as water makes herbage grow” — the love of wealth and rank grows hypocrisy in the heart just as water grows greenery.

He ﷺ also says: “Two hungry wolves let loose on a flock of goats do not cause as much ruin as the love of wealth and rank causes to the religion of a Muslim man.”

Hazrat Sayyiduna Abu Bakr al-Warraq (may his secret be sanctified) says: “If you seek standing among people, then do not seek standing with Allah Most High” — that is, the two cannot be combined; one who seeks rank and standing in people's hearts has no rank with Allah Most High. Let it be known that seeking rank corrupts and ruins many deeds, because the seeker of rank is infatuated with people's friendship, and on that account he shows off; in his words and deeds his attention stays on those things which create rank for him in people's hearts — this is sheer hypocrisy. Let it also be borne in mind that as long as

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Kifayat al-Atqiya, p. 36

Surah al-Qasas, 83

Kifayat al-Atqiya, p. 36

Kifayat al-Atqiya, p. 37

the servant's covetousness remains attached to people, he cannot be freed from seeking rank; and covetousness ends through contentment (qana'a), so without contentment the abandonment of rank cannot be complete.

8. Seclusion ('Uzlat)

Among the nine counsels of the elders is seclusion ('uzlat), which in Urdu is rendered as gosha-nishini (withdrawing into a corner). Living apart from people is called seclusion. Let it be known that we have already discussed seclusion in detail in the book “Tasawwuf aur Us ke Fawa'id”: what are the benefits of seclusion? What are its harms? Likewise, what are the benefits of mixing with people (ikhtilat), and what are its harms? For whom is it permissible, and for whom not?

The perfect shaykhs of the path were great diagnosticians of the pulse; they knew well how people could be saved from sins and heedlessness. Company plays a great — indeed a very great — part in changing a person's habits and traits. So they especially kept away from the company of the heedless and the sinful those people who, instead of influencing others, would take on others' influence. For such people the company of the wicked is deadly poison. It is often seen that whoever sits in the company of people of corrupt belief becomes corrupt in belief, and whoever keeps the company of evildoers becomes an evildoer. One who sits with those crazed about the world becomes a lover of the world, and one who sits with the righteous mostly becomes righteous. The Quran and Sunnah lay great stress on keeping away from the company of the wicked and urge the company of the righteous. Faith and deeds are priceless treasures; protecting them is necessary in every circumstance, and the best way to protect them is the company of the righteous and distance from the wicked. The elders of religion knew well the effects of company, the importance and greatness of faith and deeds, and the ways of protecting them; that is why they kept a close watch on their own company and that of their children. The extent to which

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Kifayat al-Atqiya, p. 37

false sects (firaq-e-batila) are prevalent and widespread nowadays is the product of these very bad companies alone. Among the great failings of the Muslims is that they no longer distinguish between good and bad company, nor value the good, nor see the ugliness and vileness of the bad. In those blessed past ages in which goodness and reform prevailed, there were friends of Allah, Sufis and righteous scholars in great abundance, and good company was available at every step; at that time the seekers of Allah and the Hereafter strove immensely to avoid (bad) company, lest they unknowingly be caught in the snare of the wicked. To protect their faith and deeds many took to the forests, many settled on mountains, and many went off to unknown places where Friday prayer, congregational prayer and the like were no longer obligatory or necessary upon them.

Some Sayings

It is narrated from Hazrat 'Isa — upon our Prophet and upon him be blessings and peace — that he said: “Do not sit with the dead, lest your hearts die.” It was asked: “Who is meant by the dead?” He said: “Those who love the world and desire it.”

It is narrated that the Master ﷺ said: “What I fear most for my Ummah is weakness of certainty (yaqin).” Weakness of certainty arises from looking at the heedless and from mixing and close ties with people of idleness and hard-heartedness.

One of the Abdal (a rank of saints), who had cut himself off from all and become wholly Allah's, was asked: What is the way to realisation and to reaching the Real? He said: Do not look at created beings, for looking at them is darkness. I said that there is no escaping looking. He said: Then do not listen to their speech, for their speech is hardness and harshness of heart. I said there is no escaping that either. He said: Do not have dealings with them, for dealings with

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Kifayat al-Atqiya, p. 38

Kifayat al-Atqiya, p. 38

them are loss, desolation and regret. I said: I live among them; how can I avoid that? He said: Then do not linger with them, for this lingering is ruin. I said: Yes, this is possible. Then that one of the Abdal said: O man! You look at those who play (la'ibin), listen to the talk of the ignorant, have dealings with the people of falsehood and linger with the people of ruin, and you want to find the sweetness of obedience while your heart is with other than Allah! Alas, this will never be.

Hazrat Ibn 'Ata'illah (may his secret be sanctified) said: “Do not keep the company of one whose state does not uplift you and whose speech does not guide you to Allah” — do not take as a companion one whose state does not rouse you and whose talk does not guide you towards Allah. His commentator Ibn 'Abbad says: “The uplifting of the state and the guidance of the speech to Allah” are the benefit of companionship.

Here, “an uplifting state” (hal-e-munhida) means that his aspiration and attention are attached to Allah Most High and raised above created beings; that he seeks refuge in none but Allah in his needs and relies on none but Allah Most High in his affairs; that people's regard has fallen from his sight, so that he sees neither harm nor benefit from them; that his own self and soul have fallen from his sight, so that he sees neither any act nor any benefit as his own; and that in his deeds he proceeds according to the requirements of the Shari'ah without excess or deficiency. This is the quality of the knowers of Divine Oneness (tawhid). So the company of such a person — even if his worship and supererogatory acts be few — is safe from every loss, praiseworthy in its outcome, and draws every benefit, religious and worldly. Then Hazrat Ibn 'Abbad (may Allah have mercy on him) said that the company of the noble Sufis is the very thing through which the one who keeps their company gains the fullest benefit, because they are distinguished and singled out in the realities of tawhid and divine knowledge (ma'rifa) by qualities in which no one else truly shares; and the flowing of this from the companion (sahib)

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Kifayat al-Atqiya, p. 38

to the one whose company is kept (mashub) is the ultimate goal.