Perfection of Morals

Moulana M.A. Gangohi, Shaikh Ibn AtaAllah Iskandari

Perfection of Morals

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Table of contents

BOOK LINEAGE

Foreword

Preface to Ikhmalush Shiyam

Glossary

THE DIRECTION

1. ALLAH’S PROXIMITY TO CREATION

2. MAN’S PROXIMITY TO ALLAH

3. IKHLAAS (SINCERITY) IN ACTIONS

IMPEDIMENTS ON THE ROAD AND HOW TO DEAL WITH THEM

4. TAMA’ (DESIRE)

5. EVIL OF THE NAFS AND OPPOSITION TO IT

6. ISTIDRAAJ (RESPITE)

7. TAUBAH (REPENTANCE)

THE VEHICLE (IBAADAT)

8. SALAAH

9. TILAAWAT OF QUR’AAN

10. THIKR OF ALLAH

11. FASTING

12. ILM (KNOWLEDGE)

13. FIKR (CONTEMPLATION)

14. AADAAB (RESPECT, ETIQUETTE, RULES) OF DUA

PREPARING FOR THE JOURNEY

15. BALANCING FEAR OF ALLAH WITH HOPE IN ALLAH

16. TAWAADHU’ (HUMILITY)

17. SUHBAT (COMPANIONSHIP)

18. IMPORTANCE OF TIME

ON THE ROAD

19. SOLITUDE

20. ASCETICISM

21. POVERTY

22. PATIENCE AT THE TIME OF HARDSHIPS AND CALAMITIES

23. ACKNOWLEDGING ALLAH’S COMMAND AND ABANDONING ONE’S OWN CHOICE

24. THE BOUNDLESS MERCY AND KINDNESS OF ALLAH ON HIS SERVANTS

25. SHUKR (GRATITUDE)

THE DESTINATION

26. WIRD, ASRAAR AND THE ANWAAR WHICH FLOW INTO THE HEART

27. EVOLVING STATES OF THE SAALIKEEN THROUGHOUT THE SPIRITUAL JOURNEY

28. SOME CHARACTERISTICS OF THE AARIFEEN

AFTER REACHING THE DESTINATION

29. WA’Z (LECTURING) AND NASEEHAT (GOOD COUNSELLING) AND THEIR EFFECTS ON THE HEART

BOOK LINEAGE

PERFECTION OF MORALS

(Ikhmalush Shiyam)

Moulana Muhammad Abdullah Gangohi [R.A]

[English Translation by Mujlisul Ulama (Port Elizabeth, South Africa)]

(Rearranged)

Is a commentary of:

ITMAMUN NI'AM

Moulana Khalil Ahmed Saharanpuri [R.A]

Which is an Urdu Translation of:

T ABWEEBUL HIKAM

Moulana Ali Muttaqi [R.A]

Which is chaptered from the original Arabic Kitaab:

AL-HIKAM

Shaikh Ibn Ata’Allah al-Iskandari [R.A]

Foreword

Ikhmalush Shiyam (Perfection of Morals) is a commentary by Moulana Muhammad Abdullah Gangohi (رحمة الله عليه) of Kitaab Al-Hikam (The Book of Wisdoms) by Shaikh Ibn Ata’Allah Iskandari (رحمة الله عليه). The Shaikh was born in Alexandria, Egypt in 658AH and passed away in Cairo in 709AH. He was a distinguished Maliki scholar teaching Islamic Jurisprudence and Hadith at al-Azhar Masjid and Mansuriyyah Madrasah in Cairo. He belonged to the Shādhilī sect of Sufis which stemmed from Morocco and spread throughout North Africa.

This being his most notable work (which has been translated into several languages), is a composition of 260+ esoteric aphorisms that are short but immensely thought provoking. [Chapters 9 and 11 were added from Imam Ghazzali’s (رحمة الله عليه) Ihya-Ilm-Ud-Din]. The aphorisms assimilated together are a comprehensive description and guide to the Journey of Sulook. Numerous commentaries have been written on it over the centuries, some being several volumes in length to elucidate the depth of the subtle meanings encapsulated in so few words. It is universally acclaimed by both Muslim and non-Muslim scholars as being the crown jewel of kitaabs in Tasawwuf.

The Journey of Sulook is a transformation of the self by way of the mind realigning its focus to pleasing Allah, together with exercising willpower to oppose one’s evil desires so one’s actions are always in accordance to the Shariah. This facilitates perfecting the various prescribed forms of worship so one maintains a disposition of being constantly absorbed in the remembrance of Allah. Each stage of the journey is hampered by temptations and trials and tribulations, which can only be overcome by an unshakeable desire for Allah. Surmounting all these obstacles with patience opens the eyes to accepting the wisdom of the Divine Will, leading to a heart filled with happiness regardless of the outward condition one may be in. And a soul at peace from being illuminated by the rich perception at all times of the entire Creation being the manifestation of Allah’s Attributes.

The Mathemystics Archive

Preface to Ikhmalush Shiyam

By the shaarih (commentator), Maulana Muhammad Abdullah Gangohi

Mudarris of Madrasah Arabiyah Kandhlah

All praises are for Allah. We recite His hamd (praise). We seek His aid. We seek forgiveness from Him. We believe in Him. We trust in Him and we take protection with Allah from the evils of ourselves and from the evils of our deeds. Whomever Allah guides, none can lead astray and whomever He leads astray, none can guide. We bear testimony that there is no deity but Allah and that, verily, Muhammad ( صلى الله عليه وسلم ) is His slave and Rasool.

Sometime ago my Murshid, Hadhrat Maulana Al-Haj Al-Hafiz Molvi Khalil Ahmad Saharanpuri (رحمة الله عليه) on the instruction of our Murshid, Hadhrat Maulana Ash­ Shaikh Al-Haj Imdadullah Muhaajir-e-Makki (رحمة الله عليه) translated in Urdu the kitaab Tabweebul Hikam. This Urdu translation was published under the title Itmamun Ni'am Tarjumah Tabweebul Hikam. It has been printed several times.

Since the Urdu translation in most places was beyond the comprehension of the laymen, Hadhrat instructed me to write a commentary in Urdu. In obedience to the command I wrote this commentary taking aid from the Hikam of lbn Ata which is the original Arabic commentary of Tabweebul Hikam.

I have named this commentary Ikmalush Shiyam Sharah Itmamun Ni'am, Tarjumah Urdu Tabweebul Hikam. If I have reached rectitude, it is from Allah, then from the barakaat of my Murshid. If I have erred, it is from my nafs. May Allah accept it and make it beneficial.

I do hope that those who study this commentary will remember the original author of Al-Hikam Shaikh Ibn Iskandari (rahmatullahi alayh), the author of Tabweebul Hikam (Maulana Ali Muttaqi (رحمة الله عليه), Hadhrat Saharanpuri (رحمة الله عليه), and myself in their supplications.

Muhammad Abdullah Gangohi (May Allah forgive him and his parents)

8th Safar 1338 Hijri

Glossary

Anwaar: This is the plural of noor. It refers to spiritual rays of light which the Saalik perceives. Such radiance emanates from a variety of sources, both good and bad.

Asraar: This term has two different meanings:-

a) Spiritual mysteries acquired from Allah Ta'ala by way of Divine Illumination.

b) The spiritual faculties within the human body. There are six such faculties viz. Nafs (the ego or carnal self), Qalb (spiritual heart), Rooh (soul), Sirr (secret), Khafi and Akhfaa. There are no terms in English for the latter two faculties.

Bandah: Slave of Allah

Bandagi: Worship, service, being a slave.

Fikr: To be concerned, to behave responsibly.

Ghaflat: Carelessness, unmindfulness. To be unmindful of AIlah and His Commands, obliviousness.

Ghairullah: All things besides Allah Ta'ala.

Ilhaam: Same as Kashf, but of a lower class.

Jazb: Literally it means to be absorbed. In Tasawwuf it means to be absorbed in Divine Love to the degree of the intellect being incapacitated by Allah's Love.

Karaamat: Miracles demonstrated by the Auliya.

Kashf: Information which Allah Ta'ala reveals to the Wali (Saint) by way of inspiration cast into his heart.

Khaaliq: The Creator, Allah Ta'ala.

Ma-aarif: Literally it means knowledge or sciences. In Sufi terminology it refers to spiritual knowledge acquired by the process of Divine Intuition.

Makhluqaat: Literally it refers to all creation. Sometimes it refers to only mankind.

Mushaahadah: Literally mushaahadah means - observation, vision, to view, to behold. In the context of Tasawwuf it means to see Allah Ta'ala with the eyes of the heart; spiritual vision; being in close communion with Allah Ta'ala; which is the spiritual (roohaani) experience that produces greater conviction in the heart than the vision of the physical eyes.

Nafs: The faculty in man, which leads him to evil. Its propensity is nothing other than evil.

Ruboobiyat: Being the Rabb; Providence; Divinity.

Saalik: The devotee in Sulook, the Sufi.

Sifaat: The Attributes of Allah Ta'ala.

Sulook: Literally it means road, path, way. In the language of the Auliya it refers to Tasawwuf or the Path of moral reformation and spiritual elevation leading to Allah Ta'ala.

Taa-at: Acts of obedience.

Thaat: The Very Being of Allah Ta'ala.

Uboodiyat: Devotion to Allah. Being a true slave of Allah.

Wusool: Literally it means union or arrival. In Tasawwuf it means the meeting of the Saalik with Allah. It signifies the end of the spiritual journey, the Saalik having reached his goal - Allah Ta'ala.

THE DIRECTION

1. ALLAH’S PROXIMITY TO CREATION

1.1.1. MANIFESTATION: The existence of creation is with His command - Koen!'' (Be!"). In the presence of His Unity (The One), the entire creation is annihilated and non-existent.

Creation by itself has no existence. Its existence is like a shadow and a reflection. It gained its existence by the Divine Command: Be!

If the gaze i s directed to His Unity and uniqueness without looking for His manifestation in the worldly objects, then creation is absolutely annihilated . This concept should not be misconstrued. It should not be inferred that creation is Allah or creation is Allah Ta’ala incarnate - Nauthubillah! The Creator remains the Creator and creation remains creation. There is no fusion between the Creator and creation . When a person is not endowed with spiritual insight, he is unable to comprehend transcendental and spiritual realities and states simply on the basis of customary knowledge and the employment of intelligence. These mysteries become clear when Allah Ta'ala graces a man with spiritual vision.

1.1.2. If it was not for the illumination of His Manifestation, the universe would not have been visible. If His lofty attributes of excellence had to become manifest, entire creation would have been annihilated into nothingness.

The entire universe by itself is in fact non-existent . The only existent is the One True Existent - Allah Ta’ala. This very same subject is here presented in another style.

The universe which you behold is the reflection of the True Existent . If it was not for the Divine Illumination and reflection, this universe would not have existed. If the Divine Attributes had to radiate on the universe without intervening veils, entire creation would perish. It can never bear the direct radiation of the Divine Attributes. When the Divine Tajalli appeared on Mount Tur, it was reduced to bits and Musaa ( عَلَیهِالسَّلام ) fell unconscious. (Allah's lofty Attributes reveal themselves through veils so as not to overwhelm creation. - Translator)

1.1.3. O People! It is amazing how Wujood (existence) came into existence from adm (non-existence). It is amazing how the temporal co-exists with the Eternal.

When only Allah's Thaat (Being) has true existence and everything else is baseless and pure non-existence, then it is truly amazing that existence came from non-existence because existence and non-existence are opposites. It is also wonderful that the temporal (i.e. created objects) can co-exist with the Eternal (i.e. Allah Ta'ala). The Eternal is True and Real and the temporal is false and unreal. Hence the Qur'aan says: Everything will be destroyed except His Face.

1.1.4. Since He is the Hidden One, He has revealed everything else and since He is the Manifest, He has wrapped up the existence of everything else.

Zaahir and Baatin are among the attributive Names of Allah Ta’ala. Just as Allah Ta'ala has no partner in His Thaat, so too has He no partners in His Sifaat. Thus the Divine Attribute of Baatin (The One Who is Hidden) dictates that none be associated in His quality of being concealed. He has therefore made everything conspicuous. Similarly His attribute of Zaahir (The One Who is Manifest) demands that there be no partner with Him in His quality of being conspicuous. Thus He has placed everything in concealment. Everything's existence has therefore been wrapped up by Him. Nothing is associated with Him in true existence (Wujood-e-Haqiqi).

Only His Thaat is truly manifest and truly hidden. The manifestation and concealment of all creation are secondary, allegorical and shadow-like.

1.1.5. It is only extreme proximity which has screened. On account of His extreme manifestation has He become veiled, and by virtue of the splendour of His Noor has He become hidden from the eyes.

Here the Shaikh (رحمة الله عليه) states three reasons for Allah's Thaat being incomprehensible to man's understanding. First is the intensity of His qurb (proximity). It has already been explained earlier that it is only Allah Ta'ala Who has Qurb-e-Haqeeqi (True Proximity) with creation. The nature of this proximity is such that Allah Ta'ala is closer to everything than even their own being. The full comprehension of an object is possible when proximity to and distance from an observer are at the correct degree. If an object is at a great distance, visibility is reduced and it becomes invisible when the distance is excessive. Similarly an object placed against the eyes cannot be properly seen. The same rule applies to spiritual vision and comprehension (idraak).

Now since Allah Ta'ala is closer to the bandah than his own being, neither his physical faculty of vision nor his spiritual faculty of vision can comprehend Him. No one therefore can comprehend Him. Whatever is comprehended of Allah Ta'ala by His elite servants (the Auliya) is infinitesimal because Allah Ta'ala is extremely close to man.

This extreme proximity constitutes a veil and is one reason for man's inability to comprehend Allah Ta'ala. Another reason is that Allah is more conspicuous than everything else. As a result of His intense manifestation, He is beyond the comprehension of the physical and spiritual eyes. The gaze of man is unable to stare even at the sun by virtue of the intensity of its illumination although the sun is a lowly creature of Allah Ta'ala. What then can be imagined of the Noor of the Khaaliq? It is a limitless manifestation. The Mushaahadah, Qurb and Wusool which the Sufiyaa experience are simply the yaqeen of His Being and of their perception of closeness to Him. Total comprehension (idraak) of the Divine Thaat is impossible.

1.1.6. Entire creation is darkness. Divine Manifestation has brightened it. Whoever saw creation without perceiving Allah Ta'ala in it (creation) or near it or before it or after it has failed to discern the existence of anwaar which become concealed in the clouds of the impressions of the Sun of Ma-aarif.

Existence is noor while non-existence is darkness. Entire creation with regard to its being is pure non-existence. Man or any other item of creation has no existence of its own. The manifestation of Allah's attributes bestowed existence and brightness to the universe. Creation is for this reason illuminated with the radiance of existence. This is what makes it visible. Thus, in reality there is only one existence viz. the existence of Allah Ta'ala.

There are various kinds of mushaahadah of the people of baseerat (spiritual insight) whose gaze is fixed on reality. When the gaze of some of these Auliya falls on creation they perceive the Creator first. As a result of Divine Illumination creation recedes into oblivion. After having made mushaahadah of the Creator they perceive the creation. For others creation is presented as a mirror for the beauty and grandeur of the Creator. Thus they perceive Allah in or with creation. Those whose gaze is only on creation not perceiving the Creator in any way are completely deprived of the noor of ma'rifat. The mysteries of ma'rifat which are like the sun's light are concealed in the clouds of physical creation. They are deprived of this treasure.

The true reality of mushaahadah and its elucidation are not rational concepts, but are comprehended by intuition and inspiration. In the ensuing statements, the Shaikh (رحمة الله عليه) presents several arguments for the contention that creation cannot rationally be a screen for the Divine Thaat (Being).

1.2.1. CONCEALMENT?: How is it conceivable for anything to conceal Him when He preceded the existence of all things in existence and conspicuousness?

Zuhoor (Manifestation - to be conspicuous) is His eternal attribute which existed before the existence of creation. The manifestation of creation is in fact the shadow of His attribute of Zuhoor. Nothing in creation can therefore conceal Him.

1.2.2. How is it conceivable for anything to screen off mushaahadah of Him when He has manifested everything from the darkness of pure non-existence?

When Allah Ta'ala has bestowed the light of existence to everything after extracting it from the darkness of non-existence, how could it be conceivable for such objects to prevent His mushaahadah?

1.2.3. How is it conceivable for anything to be a veil concealing Him when our existence is dependent on His Existence. If He had not existed, creation would not have existed.

Since every existence is entirely dependent on Allah's existence, nothing can constitute a veil to conceal Him from man.

1.2.4. How is it conceivable for anything to conceal Him when He is the most conspicuous?

Earlier it was mentioned that creation, in reality is non-existent and only Allah Ta'ala has true existence. Wujood (existence) being more conspicuous than adm (non-existence) is self-evident. Thus the Zuhoor of Allah Ta'ala is greater than the Zuhoor of creation. On account of the intensity of Divine Conspicuousness, the aql (intelligence) fails to comprehend Him just as the eye cannot stare at the sun. The mole which cannot see the sun's light because of visual incapacity cannot say that the sun is inconspicuous. Nothing can therefore conceal Him.

1.2.5. How is it conceivable for anything to conceal Him when His Manifestation is conspicuous in everything?

All objects of creation are the aathaar (impressions) of the lofty attributes and names of Allah Ta'ala. His attributes shine out in every object of creation. Living objects manifest His attributes of life (creation) . He is Muhyi (Creator of life). Dead objects manifest His attribute of causing death. He is Mumeet (Taker of life) . His attribute of knowledge shines in the Alim while His Name of dignity is manifest in people of honour and respect. Thus everything is a manifestation of some Divine Attribute. Nothing can conceal Him.

1.2.6. How is it conceivable for anything to conceal Him when His illumination is manifest to everything?

The illumination (tajalli) of Allah Ta'ala is on every object. All things have knowledge of Him in proportion to the degree of Divine Illumination on them. Hence all things glorify Him and submit to Him although we are not able to understand. Every object is a substratum for Divine Illumination, hence how is it possible for the object to conceal Him?

1.2.7. How is it conceivable for anything to be a veil for His mushaahadah when He is with everything?

When all objects of creation point to His existence, how can they constitute veils concealing Him? They reveal Him . They do not conceal Him .

1.2.8. How is it conceivable for anything to conceal Him, when in relation to other things He is closer to you.

Allah Ta'ala says in the Qur'aan Majeed: We are closer to man than (his) jugular vein. When Allah Ta'ala is closer to man than even his own life, nothing can conceal Him from man. It is only our own existence which has become a veil.

1.2.9. How is it conceivable for Allah Ta’ala the Glorious and the Splendid to be veiled from anything? His Illumination is manifest in even the object which constitutes the veil. His existence and presence are conspicuous even in the object which is a veil.

An object cannot be comprehended or perceived on account of two reasons. A) Intensity of proximity and manifestation. This is confined for the Thaat of Allah Ta'ala. B) Distance or to be far away. This does not apply to Allah Ta'ala. Here the Shaikh (رحمة الله عليه) states that it is not conceivable for Allah Ta'ala to be veiled by anything nor can He be at a distance from anything. Allah's illumination is conspicuous even in an object which is regarded to be a hijaab (veil). He exists, is present and conspicuous, hence nothing can veil Him. Every object is a reflection of His beauty and splendour which are being mirrored.

The wasaawis (stray thoughts) are regarded by the Saalik to be a veil because of the paucity of his baseerat (spiritual insight). If his baseerat is correct, wasaawis will not perturb him nor appear as a veil. Even these stray thoughts are displays of His Qudrat (Power).

1.2.10. The existence of such an existence which truly exists with Allah Ta'ala does not constitute a veil for you. But imaginary existence has veiled you from Allah Ta'ala.

A real existent does not veil a person from Allah nor does it deprive him of Divine Perception. People who are deprived of Divine Proximity, dwelling behind the veil of unmindfulness (ghaflat) and failing to see beyond material creation, have been cast into deprivation by things which they imagine to exist. Believing non-existents to exist, they lapse into ghaflat and are deprived of Allah's mushaahadah.

Since the Aarif’s gaze is only on the Divine Thaat and on the aathaar (impressions) of the Divine Attributes, he regards the whole universe as the shadow of Allah's Sifaat. Thus this universe does not constitute a veil for his spiritual vision just as the reflection or shadow of trees in the water does not impede the motion of the boat. However if the pilot is overwhelmed by his imagination and he believes the shadows to be trees, he will bring the boat to a halt. He will not advance. In his imagination the trees have become obstacles impeding the boat's movement.

The person whose imagination constitutes a veil can also be likened to a man who hears the roaring of the wind outside his home. He imagines it to be the roaring of a lion and remains indoors fearing the lion which he has imagined. This person is prevented from emerging, not by any real existent, but by his imagination which is baseless, having no real existence.

1.2.11. Allah Ta'ala is not behind a veil. Only you have been prevented from perceiving Him because of your nafsaani attributes. If He had to be behind a veil, it would have encircled and engulfed Him. He encompasses everything, hence He predominates. There can be nothing to conceal Him.

Allah Ta'ala is conspicuous - His Being as well as His Attributes. His beauty and grandeur shine out in everything and in every place. He is not in any kind of veil. The veil is from the side of people whose spiritual insight is impeded by the darkness of nafsaani attributes.

If you