Zikr-e-Ilaahi Mawlana Maseehullah Khan Sahib (RA)

Leave alone sinning, the Ahlullah (Saints of Allah) shudder at the mere possibility and thought of sin. They are terrified by even a reduction in their spiritually illumined experiences and inspirations, because such a reduction creates the suspicion or fear of demotion and being distanced from the Proximity of Allah Taala. They suffer and grieve more than others in the event of having committed a sin because they are pained and wounded severely by the spear of sin. On the contrary those who have been desensitized by abundance of sin do not refrain from sin even after repenting. It is reported in the Hadith that the commission of a sin results in a black spot forming on the heart. With each sin a new black spot forms until finally the whole heart is engulfed by the blackness of abundance of sin. The feeling of concern over committing sin is common to all although in various degrees of perception. Some perceive it more, some less. One who is not at all pained by sin is indeed on an extremely low ebb of degeneration. His very condition of indifference is a cause for extreme pity. Firstly, we (as Mumin) should be reduced to tears by merely gazing on sin, and if this is not our condition then we should lament and be grieved for not being in the position to shed tears when gazing on sin. Such a condition of hard-heartedness is indeed lamentable. My friends! If one cannot shed tears then at least assume the form of shedding tears. In this regard the Hadith states:
And, if you do not cry then assume the form of crying.
In this Hadith, Rasulullah (sallallahu alayhi wasallam) substituted tabaki (assuming the form of crying) for buka (actual crying) because shedding actual tears is not the motive or purpose. The true purpose is the crying of the heart. Therefore, although in tabaki actual crying does not occur, the crying of the heart does take place. The nature and reality of the heart crying is concern and grief, sorrow and regret. It has been well said:
Noble is the eye which sheds tears in the remembrance of the Beloved (Allah Taala)
Noble is the heart which is scorched in the fire of separation (separated from its Beloved Allah Taala).
Once Hadhrat Isa (alayhis salam) delivered a discourse. The effect of the talk was so profound that the audience started to tear their clothing. Hadhrat Isa (alayhis salam) said:
Tear not your garments; tear your hearts.
It should not be inferred from this that those who had torn their garments by being overwhelmed in grief are to be criticized. The statement merely means that the asl maqsood (true and actual purpose) is the tearing of the heart. One should endeavour in this direction and not criticize those who tear their garments in a state of uncontrollable grief and sorrow. Shaikh Sadi (rahmatullah alayhi) says:
Do not be amazed at the superficial errors of the Saints, for they are drowned in the ocean of Allahs Love.
In this statement of Shaikh Sadi is counsel for us not to criticize and find fault with the Auliya. Vindicating the Auliya, Shaikh Sadi (rahmatullah alayhi) says:
In the effort to obtain the Pleasure of Allah Taala they droop their heads in their garments. When the grief becomes unbearable they rent their garments.

The kamil (a saint who has attained spiritual perfection) superficially seems to be sakin (dormant) whereas in actual fact he is progressing at an extremely swift pace. He takes immense strides (in the spiritual realm) in the shortest of time. However, occasional states of ecstacy, e.g. tearing of garments, unconsciousness and uncontrollable shedding of tears are not negatory of his kamil (perfection). Hadhrat Abu Hurairah (radiallahu anhu) once fell into a swoon upon mentioning the name of Rasulullah (sallallahu alayhi wasallam). Who could be on a higher pedestal of spiritual perfection and illumination than the Sahaba Kiraam?
The Sahaba Kiraam were the strongest and possessed the most independent dispositions. The demise of Rasulullah (sallallahu alayhi wasallam) was an event of the greatest and gravest occurrence to the Muslims. However, besides shedding tears and crying they did nothing else. If they had to wail and tear their garments as much as they could, all would be slight in the face of this momentous event, Nevertheless, they all showed superb restraint and control. Some change which had undergone among certain of the Sahaba was quickly rectified by the wise counsel of Hadhrat Abu Bakr (radiallahu anhu). Despite their extreme grief and sorrow, the Sahaba immediately involved themselves in the activities of the Deen. The ability to exercise control and restraint in conditions of extreme grief and sorrow was common to ail the Sahaba Kiraam. Their ability of control during spiritual states and experiences was of such a high degree that they never were overwhelmed. They neither danced in ecstacy nor tore their garments. They had full control of themselves during the states of kaifiyat.
Hadhrat Shaikh Abdul Haq Radwali (rahmatullah alayhi) said:
Hadhrat Mansur (rahmatullah alayhi) was an infant/i e. not having attained perfection in this Path, hence he screamed in a mere drop (of that Eternal and Divine Love) which overwhelmed him. But here (referring to, the Sahaba) were men (a reference to their great courage and capacity to bear themselves during spiritual/ experiences of elevation). They (were such men) who consumed oceans of Divine Love without even a sign showing.
The ocean (of Divine Love) of the Sahaba Kiraam did not take the route of wajd (ecstacy), raqs (spiritual-dances) and shath (statements uttered during ecstacy, having meanings other than that conveyed by the words), Their ocean took another direction, viz. benefit and service to Allahs creation. Their enthusiasm and their clamour were directed and channeled into the service of the seekers of the Truth. In consequence, thousands of people attained the rank of wilayet (sainthood). If at times their ocean of love was beyond enduring then it found an outlet in tears. It is said:
O Rabb! What kind of fountain is the Fount of Love? I drank a drop and an ocean of tears flowed.
The shedding of tears when overwhelmed by such grief is not a deficiency. Rasulullah (sallallahu alayhi wasallam) also at times shed tears during Saint, and a sound like a boiling cauldron would emerge from his breast.

Screaming, tearing garments and spiritual dancing are not acts of kamil (perfection). These are mere conditions which are neither desirable nor reprehensible. The desirable conditions are those which bear likeness to the states of Rasulullah (sallallahu alayhi wasallam). The greater the resemblance to the conditions of Rasulullah (sallallahu alayhi wasallam), the greater the degree of perfection. Rasulullah (sallallahu alayhi wasallam) has, therefore, said that the true (and desired) crying is the crying of the heart, not mere shedding of tears. But, assuming the form of crying is not without advantage. In it is obedience to the order of Nabi (sallallahu alayhi wasallam). Thus, at times when shedding tears is not forthcoming, then by imitating this advice of Rasulullah (sallallahu alayhi wasallam), the desired goal is attained.

Indeed, our condition stands in dire need of reformation. Those who are involved in even less sin should also regret. Those who do not regret should indeed regret because of their impervious and hard condition. This condition of indifference to sin -the condition in which there is no regret -is a more dangerous situation. It is graver if it remains static even after being reminded. Sometimes, one fails to regret ones deplorable state of degeneration, but upon being reminded. one is induced to reflect. Such reflection too is an opportunity. Those who have no regret for their sorrowful state of sin do, however, acknowledge that they are sinful, for every person is constrained to confess that he is sinful. Thus everyone realises the malady, but the deficiency is in respect of remedying the disease. There is no concern shown in this direction. Abstaining from treating the disease is highly dangerous. This is quite obvious. It is therefore imperative that attention be paid to treating the spiritual maladies.

The ayat which I had recited contains the remedy for this common disease. Allah Taala says:
And, do not become like those who forgot Allah. Thus Allah caused them to become forgetful of their own souls. Indeed, these are the transgressors.
Subhanallah! Indeed, Allah Taala has honoured his servants in this ayat by refraining from saying: Do not become of those people who have forgotten Allah. Since the ayat is directed to Muslims and it is indeed remote from the dignity of s Mumin to forget Allah, it has been said:
Do not become like those who have forgotten Allah.
The affection, love and honour in this style of address are manifest. The purport of this manner of address is:
Forgetting Allah is remote and not expected of your love, but it is possible that you may become like those who have forgotten. You should not be like them.
Another implication of this style of address is that one who totally forgets Allah is a kaffir whereas the audience of the ayat is Muslim, and it is not possible for Muslims to be kaffir. For this reason it has not been said:

Instead it has been said: Do not become like those who have forgotten Allah
Hadhrat Maulana Muhammad Yaqoob (rahmatullah alayhi) said that it is not conceivable that a person who has been a Muslim becoming a renegade. Cases of certain Muslims having reneged from Islam and adopted some other religion are not at all surprising, for such people never were Muslims at heart. Their claim to Islam was confined to lip-service. Their hearts were devoid of Iman. At times the condition (kaifiyat) of the heart and the statement of the tongue become factors for the negation of Iman. In such cases where Iman has already been negated people consider themselves to be Muslims whereas in actual fact their Iman has been annihilated. By Allah they are not Believers.
To be concluded