MEDITATION AND INTROSPECTION

God says in verse 21: 47 - I will set up a just balance for the day of Resurrection and nobody will get injustice even a bit. I shall produce a thing even to the weight of a musrtard seed. I am sufficient as a Reckoner. God says in verse 18: 49 : The Book of Deeds will be placed. You will then see the sinners afraid of what will be therein and they will say: 0 woe to us! What is this record which does not leave anything small and great unrecorded? They will find present what they did and your Lord oppresses nobody. God says: On the day when God will raise them up all, He will inform them what they did. God says: On that day, the people will come up separate in order that they may be shown their deeds. Whoso does a good deed to the weight of an.atom shall see it. God says: Then everybody will be given fully what he earned and he will not be oppressed. God says: On the day when every man will see before him what he did of good and bad deeds, he will wish if a long time had elapsed between him and his deeds. God warns you of this. God says: Know that God knows what is in your mind. So fear Him.

Know for certain that He will not give you salvation without introspection of your passions, correct movements good thoughts, examination of breaths and time. Who takes account of himself before his accounts are taken, his accounts easy on the resurrection day as his reply will be ready will be at the time of question and his resting place wfll be good. He who does not take account of himself and his activities will be driven to.a place of dishonour and chastisement. So God advices the believers by saying: 0 those who believe take to patience, compete in religion and be ready always -13 : 200.

SIX STAGE OF SPIRITUAL EFFORTS: There are six stages of efforts. - (1) The first stage is Mosharata that is to bind oneself in a firm tie by setting up condition with passion. (2) The second stage is Morakaba i.e. to guard oneself and examine passion by good thoughts. (3) The third stage is Mohasaba i.e. to take account of passions. (4) The fourth stage is Moakaba i.e. to punish passions. (5) The fifth stage is Mojahada i.e. to disobey the dictates of passions by constant efforts. (6) The sixth stage is 4:334Moataba i.e. to rebuke passions. The basis of these stages is Mohasabah or to take account of oneself.

(1) First stage-Mosharata. The first stage of taking accounts of passion is to enter into an agreement with it before any action. The object of business of two partners is to get profit at the time of accounts of business. As a tradesman gets help from his partner and hands over to him capital for business and then takes account from his partner, so wisdom is the capital in the way of Allah for making profit in the world next. Its soul intention and profit is Tazkiatun Nafs or purification of one's soul from passion as there is success and salvation in it. God says: He who makes it pure gets salvation and he who corrupts it is destroyed - 91: 9. His salvation depends on good works, and wisdom helps him in this business as it keeps it under control by keeping it engaged in works of correction. If the partner destroys the capital, he is considered as an enemy. For this reason terms and conditions are settled first with a partner. Secondly care is taken with regard to the principal money invested. Thirdly, the accounts are taken very strictly off and on. Fourthly if any defect is found, the partner is to be rebuked and if necessary punished. Same is the case with the business of the affairs of the next world. Firstly conditions are to be settled with passion, duties are to be . fixed on it, the path of its salvation is to be shown, order is to be issued to it, so that it may tread the path and does not become careless for any moment. If it neglects it, it will be a loss to the principal. It then becomes like that treacherous servant who appropriates a property when he sees it left alone. Then at leisure time, it will take accounts of itself. This is a business of which the profit is eternal paradise and to live with the prophets and martyrs.

If strict accounts are taken in worldly affairs, how much is it necessary to take more strict accounts of one's actions for the attainments of happiness in the next world, as the latter is everlasting?

PRINCIPAL OF NEXT WORLD BUSINESS IS LIFE: Life is nothing but an accumulation of many breaths. So every breath is just a precious diamond which cannot be purchased with anything in the world. It is a priceless jewel which has got no substitute in value. So in movements, talks and in sorrows and happiness, such a priceless breath should not be spent in vain. To destroy it is to court destruction. An intelligent man cannot lose 4:335it. When a man gets up at dawn, he should enter in to agreement with himself just as a tradesman contracts with his partner. At that time, he should address his mind thus: 0 mind, you have been given no other property precious as life. When it will end, the principal will end and despondency will come in seeking profit in business. Today is a new day. Allah has given you time that is he has delayed your death. He has bestowed upon you innumerable gifts. Think that you are already dead. So don't waste time. Every breath is a precious jewel. Man has got for each day and night 24 treasure houses in 24 hours. Fill up these treasure houses by your good actions in this world. You will then find them filled up with divine sight in the world next. If they are not filled up with good works, they will be filled up with intense darkness wherefrom bad stenching smell will come out and envelop them all around. Another treasure house will neither give him happiness or sorrow. That is an hour in which he slept, or was careless, or was engaged in any lawful work of this world. He will feel grieved for its remaining vacant.

Another principal thing of the next world is organs of actions. Thereafter you will think of instructions to the organs of your body eyes, ears, tongue, stomach, sexual organ, hands and feet. Use all these organs by placing them under the control of your soul, as these are servants of the king soul. The Hell has got seven doors which are your seven organs of action. Every door has got its own separate function. Those doors are against him who do sins with the help of these seven organs. So instruct them to save the soul from these sins.

MERITS OF DEEP MEDITATION: The Holy Prophet asked Gabriel about Ihsan (doing good). He said: The meaning of Ihsan is to worship God in such a way as if you are seeing Him. The Prophet said: Worship Allah in such a way that you actually see Him. If you think that you are not seeing Him, then think that He is seeing you, Allah says: Allah watches you - 4 : 1. God seys: Don't you see what every man earns? He says: Does he not know that God sees - 16:14? The meaning of "Allah watches over you" according to Ibnul Mobarak is - keep the thought in mind as if you are seeing God. The great sage Abu Osman Magrebi said: The best way on which man can lead himself is taking account of himself keeping watch over himself and doing all deeds with wisdom.

4:336Ibnul Ata said: Constant meditation over truth is good divine service. The people are seeing your outward activities but God sees your inner mind how it works. It is reported that a certain Pir or spiritual guide had a disciple whom he loved dearer than his other disciples. One day some of his disciples said to their Pir: You love this disciple of yours more than us although we are your elderly disciples. The Pir then advised them to bring some fowls and knives. When this was done, he gave each disciple one fowl and one knife and told them to bring them after being slaughtered in such a way that nobody saw them. Everybody brought his fowl slaughtered, but the disciple whom he loved very. dearly took back the fowl alive. The Pir asked him: Why have you not slaughtered the fowl like my other disciples? He said: I found no such place which is not within the sight of anybody, as Allah exists everywhere. Then they thought that really the Pir had the best reason to love him more.

It is reported that when, Zulaikha closed the door of a lonely house to satisfy her lust with Eusuf, she covered the eyes of the idols within the house. At this, Hazrat Eusuf said: It is a wonder to see that you cover the eyes of the dead idols out of shame. Why should you not be ashamed of the best powerful God?

It is reported that one young man intended to have sexual intercourse with a grown up girl, but the girl said: Don't you feel shame? He said: Whom shall I be ashamed of? Nobody will see me except stars. The girl said: Where is the Creator of the stars?

Muhammad b-Tirmizi said: Think of Him from whose sight you cannot hide yourself. Be grateful to Him whose gifts are not cut off from you, Submit to Him to whom you are in want. Be modest to Him from whose kingdom you cannot go out. God says: 'God is pleased with them and they are also pleased with Him. This is for one who fears his Lord.

Some sage was asked about its meaning and he replied that this verse refers to such a person who keeps his mind turned towards his Lord, who takes accounts of himself and earns food for his destination. The great saint Jun-Nun was asked: For what thing will the people get paradise? He said: For five things - (1) steadfastness wherein there is no laxity, (2) Ijtihad wherein there is no mistake. (3) deep meditation of Allah open and secret, (4) waiting for death after being prepared for it and (5) taking account of oneself before Allah takes account of him.

4:337Vol-IV MEDITATION AND INTROSPECTION 4:338The great saint Sulaiman was asked by a man: Give me instruction. He said: When you commit sin in a lonely place, think then that Allah sees you. If you think in a great sinful act that Allah does not see you, you will become an infidel. The great saint Sufiyan said: Think of One from whom you cannot hide anything. Hope for One who can fulfil His promise. Be careful of One who is the Lord of punishment. The saint Abdullah-b-Dinar said: One day I accompanied Caliph Omar-b-Abdul Aziz to Mecca. On the way, he asked a shepherd to sell a goat to him and he said: I am merely a servant. Hazrat Omar said to him: Tell your master that a tiger has eaten your goat. The servant said: Where is God? At this Omar began to weep. The next morning Omar went to his master, purchased him and set him free and said: This word of yours has set you free and I hope this will give you salvation in the next world.

STAGES AND KNOWLEDGE OF MEDITATION

What is meditation? It is to keep the mind towards Him who keeps watch and to keep all thoughts engaged to Him. Meditation is a state of mind which gives fruit named Marfat and that state of mind raises an action on bodily limbs and heart.i Meditation therefore means a state of mind and Marfat. The state of mind means turning of heart towards the great Watcher and to keep it engaged in His thoughts and attributes. Marfat is the fruit of this state of mind. The meaning of Marfat is the knowledge that God watches the state of mind, knows its secrets, sees the actions of man and well know what each man does. People see outward actions but God sees inward thoughts and outward actions. This becomes powerful in mind which it turns into a sure faith.* There are many knowledges free from doubt which do not become powerful in mind, just as the knowledge of death. Those who have firm belief in this knowledge are the near ones of God.

They are of two classes - Siddiqs, who are owners of good fortune. The meditation of a Siddiq or a great truthful man is about His honour and glory. He is immersed in these thoughts of Allah. When mind is engaged in divine thoughts, the bodily limbs also follow it and do divine service and take trouble for divine pleasure. He who reaches such a stage, keeps himself aloof from society, does not even see those who are present before him and does not even hear them. Take for instance the servants of a king. They are immerged in his service in such a way that they don't see what happens in his Darbar.

Once Abdul Waheed was asked: Are you aware of such a person in this age who is engaged in His thoughts living in society? He said: I know of one man only who is of such a description. He will soon come to you. Soon after, Otbatul Golam came there. He asked him: Wherefrom have you come? He said: From a certain place. He again asked him: Have you met any person on the way? He replied: With nobody. He passed then by the market and hundreds of people passed by him. It is reported that the Prophet Ihya while passing by the way fell upon a woman whereupon she fell down on the ground. The people asked: Why have you done this? He said: I considered the woman as a wall.

It is reported of a certain saint that he said: While passing by some people, I found them playing with bows and arrows. I found a man among them with whom I wished to talk. At this he said: Remembrance of Allah is better than conversation with the people. I asked him: Why are you sitting alone, here? He said: Why alone; My Lord and two angels are with me. I asked'him: Who is the best of the people? He said: He is the best whom Allah has pardoned. I asked him: Towards which direction i$ the path? He hinted at the sky. Thereafter he went away from that place and said: 0 God, most of the people have turned away from Thee. This is the message -of one who immerged himself in God. He does not speak but through Him and does not remember but through Him. Once the saint Shibli went to see the great saint Abul Hussain Nuri and saw him in such a deep meditation as if he was dead. The saint Shibli asked Nuri: Wherefrom have you, got this meditation and silent posture? He said: From my cat.

The sage Abu Abdullah Khalif said: I started from Egypt towards the desert in order to meet Abu Ali Rozbari. The great saint Isa- b-Unus the Egyptian said to me that one old man and a young man are engaged in meditation at a place called Sur. If you see them once, you may get benefit from them.' Thereafter I started for Sur and on the way I got fatigued owing to hunger and thirst. Round my waist there was a piece of cloth with nothing on the body. As soon as I entered the mosque, I found two men seated towards the Ka'ha and saluted them but they did not reply. I repeated it twice or thrice with no reply. Then I said: I ask 4:339you swearing by God as to why you did not reply to my salutation. The young man raised his head looked towards me and said: 0 Ibn Khalif, life is very short and most of it passed away. You have taken a portion of the rest of life. 0 Ibn Khalif, your divine service is very little. Have you found time to meet us?" He said: I will adopt fully your way of life. Thereafter he lowered his head and sat silent.

I prayed Zohar and Asar prayer after staying with them and in the meantime I felt no hunger and thirst. When the prayer for Asr came, I said to him: Give me more admonition. He raised his head towards me and said: 0 son of Khalif, we are in danger and have got no language for admonition, I stayed with them for thee days wherein I took no food and drink and I did not also find them taking food and drink. On the third day, I thought, I will make them to promise to advise me so that I may get benefit. Then the young man raised his head and said to me: 0 son of Khalif, keep company with the man who can remind you of the remembrance of Allah, who can enkindle in you fear of God, who can give you admonition by his actions and who will not give you admonition by his tongue. Salam to you. Now leave us. This is the rank of those who meditate.

(2) The second stage is the meditation of the fortunate. There are two methods of meditation at this stage, first before action and second during action. With regard to the method of meditation before action, examine whether you intend to do the work sincerely for Allah or you will do it owing to the dictates of yourself or the devil's machination. If it is solely for Allah, do it, and if it is other than for Allah, be ashamed of it and be off from it and rebuke yourself for intending to do it. There is a saying of the Prophet: A man will be questioned three things if he moves his body to do an action. First question: How have you done it? Second question: Why have you done it? Third question: For whom have you done it? The meaning of the first question is that you should have done every act for the sake of Allah. Why did you do it owing to the dictates of your baser self? The meaning of the second question is that of every action there are ways and meags fixed by Allah and whether you have done it after applying those ways and means. The meaning of the third question is whether you did it out of sincere desire to please Him or for any other body or for show. If it was done for show of the 4:340people, God will say: Take rewards from the people. Have you not read My verse? - Those whom you' invoke besides God are themselves servants like you - 7 : 194. Allah says: Those who worship other than Allah, are not masters of your provision. So invoke provision from Allah and worship Him only. Have you not heard My Word - Religion is only for Allah?

The Holy Prophet said to Mu'az: A man will be asked even about his application of antimony to his eyes, of his raising earth by his fingers or of his touching the cloth of his brother Hazrat Hasan Basri said that if among them, some one wished to make a gift he pondered over the fact whether it was intended for the pleasure of Allah. If it was for Allah, he would have gifted it. So every one should fix his Niyyat or intention for doing an act. If it is for Allah, it is good. If it is for any other thing, he should avoid it. The Prophet said: He who commits sin loses his wisdom which never comes to him.

Jesus Christ said: Actions are of three kinds - (1) such an action which is expressly good, follow it. (2) such an action which is expressly bad, avoid it, (3) such an action which one cannot ascertain whether it is good or bad. Entrust it to one who knows it.

Hazrat Ali said: Passion is partner of darkness. Introspection at the time of admonition is included within Taufiq or grace, sure faith removes stray thoughts. The fruit. of falsehood is repentance. There is security in truthfulness. There are many persons unrelated who are nearer than relatives. He who has got no friend is not known. The great truthful man is he who shows the secret matters as truth. Don't turn your face from your friend owing to bad conjecture. Generosity is a good conduct. Shame is the root of all beauty. Hold fast by God. The maintainer of firm tie between you and Allah is steadfastness. What is good for your permanent abode is sufficient for you in this world. Provision is of two kinds, the provision which you seek and the provision which seeks you. If you do not get it, it must come to you. If any disaster comes to what is in your hand and you become sorry for that, dcn't be sorry for that which has not come to you. Don't stretch your hand what has not come to you in. lieu of what is in your hand, because the affair is the same. Man becomes happy in getting a thing which never perishes. Mind becomes disquiet for losing a thing which is never available. So don't be happy for what you gain in this world and don't be grieved for what you 4:341lose in this world. Be happy for what you send for yourself in advance and don't be sorry for what you leave behind. Be busy for your next world.

The Holy Prophet said: The faith of one who has got these three qualities is perfect - (1) He who does not fear the slander of a slanderer in the cause of Allah, (2) he who does not do divine service for show of people, (3) and when who affairs come before him - one worldly and the other next worldly, he selects more the one next worldly in preference to the worldly one. If anything is disclosed as lawful in his movements even he gives it up as unnecessary, as the Prophet said: It belongs to good Islam that a man gives up what is of no use to him.

(2) Second matter - Morakaba or deep meditation. The second method of self-introspection is meditation before an action, in other words to examine whether the action is done regularly, lawfully and in right manner. When he keeps watch over the divine laws in every action, he is able to make his intention good in divine service. When he sits, he sits facing the Qibla. He does not sit cross- legged as to sit in such a way before the Highest Power is not at all proper. Hazrat Ibrahim Adham said: Once ).§at cross-legged when I heard a voice from heaven: Kings sit'in such a fashion. Thereafter I gave up sitting cross-legged.

THREE KINDS OF ACTION: All actions can be divided into three classes - virteous acts, sinful acts and lawful acts. Every man is confined within one of these three kinds of actions. Meditation in various actions means to do it with Ikhlas or pure intention and to guard it from faults. Meditation in actions of vices means repentance and examination of engagement in meditation. Meditation in lawful action means observance of rules and laws and to express gratefulness for getting them from the Merciful. So examine yourself in these three kinds of actions.

The Holy Prophet said: A wise man has got four divisions of his time - (1) In one division, he will whisper with his Lord. (2) In another division of time, he will ponder over the wonderful creations of God. (3) In another division of time, he will take account of himself. (4) And in another division of time, he will take food and drink and sleep.

4:342Four kinds of men in respect of meditation: (1) One class meditate deeply and with minute details over food and drink, over the well-arranged plan of God to save animal life and His wonderful gifts in a measured way, and over creation of organs to take food and drink. These are food for reflection of the wise. (2) Another class regard food and drink as troublesome. Greed cannot guide them towards food and drink, rather they are compelled to go to them. This is the stage of those persons who renounce the world. (3) Another class examine and ponder over the skill of creation and realise His attributes. That opens the door of thought. (4) Another class look towards food and drink with greed. They are worried if they are deprived of these things and become happy when they get them.

(3) Third matter-Mohasabah or taking accounts: There are great merits in taking accounts of oneself. God says in a verse - "0 those who believe, fear God and let a man look to what he sent in advance for tomorrow." There is a hint herein of taking accounts of past actions. For this reason, Hazrat Omar said: Take accounts of your action before accounts are taken from you and weigh your actions before they are weighed upon. There is in Hadis that a wise man should have four divisions of time. In one division he shall take accounts of himself. God says - 0 believers, return you all to God that you may be successful. The Prophet said: I seek forgiveness to God one hundred times daily.

Some examples are given below how the saints and sages took strict account of themselves and put rigours upon themselves to gain pleasure of God. (1) Hazrat Omar used to beat his two feet with sticks and say: What actions have you done to day? (2) Maimun-b-Mihran said: No man can become God-fearing till he takes strict account of himself more than what he takes from his partner in business, (3) Hazrat Abu Bakr said at the time of his death: There is no friend dearer to me than Omar. Then he corrected himself and said: There is no friend more honourable to me than Omar. This correction was necessary as the Prophet was dearest to him. (4) It is reported of Hazrat Abu Talha that when he was praying, the thought of a wonderful bird of his garden fell in his mind. He became repentant and gifted away the entire garden. (5) It is reported of the saint Ibn Salam that once he was carrying a load of fire-wood. Some one said to him, 0 Abu Eusuf are not your sons and servants sufficient for 4:343this? He said: I wish to put myself to trial. (6) Hasan Basari said: A believer is a guard over himself. He takes account of himself for Allah. The account of those who take account of themselves in the world will be easy on Resurrection Day and the account of those who do not take account of themselves will be difficult. (7) Anas b Malek said: I came out with Hazrat Omar. He entered a garden and there was a wall only intervewing between him and me. I heard him say: Well, Omar, you are pleased with the word. Ameerul Momeenin (Leader of the faithful). Beware! Fear God and be prepared to accept the punishment of God. (8) Maimun-b-Mehran said: A pious man takes account of himself more strictly than what his king or greedy partner takes, from him.

What is taking account? The obligatory duties are the principals of religion and the additional or optional duties are the profits and the sins are the losses of actions. The season of this business is the full day and night. At first, accounts shall have to be taken for the obligatory duties. If these are performed daily, he shall express gratefulness to Allah. If he destroys the principal, he must sit in judgement over himself. In that case, he must compel himself to do optional duties. If he does sinful acts, he must give punishment to himself.

It is reported of Taubah-b-Samah that he used to take account of himself. When he was 60 years old, he counted twenty one thousand and nine hundred days during these sixty years. Then he raised a shriek and said: Alas! if I committed one sin everyday, I met with angels with 21,900 sins. If I committed ten thousand sins, what will be my condition? At this thought, he at once fell down senseless and breathed his last. An unseen voice was heard by the people: He went to the highest Ferdous. If a man fills up his courtyard with a stone for each sin, it will soon be filled up. Sins are preserved more easily than virtues by the two angels, but the people forget it.

(4) Fourth Matter-Muaqabah. In this stage, punishment is given to self. If the self commits sin, it is improper to give him time as it will be easier for him to commit sin again if it is given time and ultimately passion will go beyond control. That will be the cause of destruction. When he eats with satisfaction any doubtful food, he must given punishment to stomach by keeping it hungry. When he looks with passion at any strange woman, he 4:344must give punishment to eyes by withholding the eyes from sight. In'this way all the limbs of the body should be given punishment if they are involved in sin. This was the habit of those who were treading the path of the next world.

Below are some instances of self-inflictment of punishment for sins committed. (1) Mansur-b-Ibrahim stated that a man, while talking with a woman, placed his hand suddenly upon her thigh. Thereafter he became repentant and burnt his hand by placing it on fire. (2) It is said of a saint of Banu Israil that he used to make divine service at his sanctuary. One day a woman came to him and the saint expressed his desire to have sexual intercourse with her and advanced one step towards her. At once he remembered God and said: Alas! what action I am going to do with this woman! When this leg took a step to commit a sin, I won't take it back to my sanctuary. He hung it up with the door of his sanctuary till it was completely destroyed owing to sun and cold.

(3) The great saint Junaid said: I heard Ibn Qaribi to say: I had a sexual polition in an intensely cold night. When I intended to have wash, my inner self told me to make delay and to take wash in the morning with hot water of the bath-room. I made divine service throughout my life. I should have washed myself without loss of time. I promised owing to the above dictation of self that I should have immediate wash with my cloth on and I would be wearing that wet cloth in cold season till it dried up on the body. In that way, he punished himself. (4) It was reported of Gazwan that when a certain woman joined a Jihad, he looked towards her and raised her hand towards her. At this, he slapped his eyes with such force that they became swollen and he said to his eyes: You are looking at such a thing which will do you immense harm.

(5) A certain man among them looked towards a woman with lust and he gave such a punishment to himself that he did not drink cold water during his life time. He used to drink warm water so that his thirst remained. (6) It is reported of Hassan b-Abi-Senan that he once passed by a fine building and said: When such a fine building was built? Thereafter he reproached his self and said: Why have you uttered such a word which will be no use to you? I will punish you by fasting for a year. He observed the fast and did not drink cold water during his whole 4:3454:346life. (7) The great saint Tamim Dan was so overtaken with sleep at a certain night that he could not pray his Tahajjud or night prayer. He therefore inflicted punishment on his self to the effect that he performed prayer throughout the night for one year without having any sleep at night.

(8) Hazrat Talha said: Once a man took off his cloth and laid himself on an intensely hot sand in summer and said: Take taste of the fire of hell which is hotter than this. 0 dear one of night and idle one of day. When he was in such a condition, the Holy Prophet came to him from the shade of a tree and he told him: My baser self has become powerful over me. Then the Prophet said to him: There is no other medicine fbr this except the one which you have adopted. Look, the door of Paradise has been opened for you and the angels take pride for this act of yours. Then he told his companions: Take lesson from your brother.

(9) The great sage Ibn Samah went to see the saint Daud Tai when he died and lay in his room. He said: 0 Daud you have .imprisoned your lower self before you have been imprisoned. You have given punishment to your self before you have been punished. You will soon see the rewards of that for which you have done this. (8) It is reported of Hazrat Omar that he used to whip his feet every night and say: What action have you done today? (10) It is reported of saint Mojma that while he was looking 'at a roof, his sight fell on a woman. Then he promised that he would not look at the sky during his life-time. He fulfilled his promise. (11) The great sage Wahab once had a greed for something but he did not satisfy his greed. As a result, he uprooted some of hairs of his chest by way of punishment and said: Woe to you! I want your good but you want my evil. (12) Once Ibn Bashr saw the saint Daud Tai breaking his fast with bread without salt and said: It would have been better if you had taken bread with salt. He said: My self is telling me to take bread with salt for one year. Daud did not take salt till his life.