Through the Taufeeq (guidance) of Allah and the Barakah (blessings) of our Hazrat (Moulana Muhammad Maseehullah Sahib), I have the honour of presenting to you the summary of a Majlis of Hazrat wala.

In comparison to physical diseases, spiritual or internal diseases, are more devastating. Sins should not be considered trivial or insignificant. It is indeed very wrong to trivialize sin. In the verse recited above, a sin considered trivial by many, is mentioned. Allah says:

It is for this very reason that I have begun expounding on this aayat. In this verse two sins are mentioned. One of the eyes and the other of the heart. Generally, there are many sins of the eyes, but in this context a specific sin is referred to, that of evil or lustful glances. Pertaining to the heart, too, there are many different sins, but in this context the reference is to evil intentions with specific regard to lust. Without doubt, people do consider both these acts as sins but the extent to which they are harmful and destructive has not been realized in the least. Consider this. The least effect (of sin), is that after sinning one should feel distraught and ill at ease. On the contrary, after committing this sin people do not feel such effect upon the heart. Our Hazrat used to say, “Being a Mu’min and being perturbed? Only one instance warrants this state. Apart from this, under no circumstances should one be perturbed, even if one be in a whirlpool of disturbing conditions, and overtaken by trial and tribulation; this is no reason to be disturbed. The only instance when one should feel worried and distraught, is on the occasion of sin. On such on occasion, no matter how distraught one becomes, it is still insufficient to make amends for the sin.’ Hazrat also used to say, ‘Listen attentively! If one does not berate the nafs (faculty of desire) on occasions of sin then such nafs is in the stage of Nafs-e-Ammarah (the evil commanding self). If in spite of sinning there is no rebuke and reproach against the Nafs, then one has dropped to the level of Nafs-e-Ammarah. If one does reproach and rebuke the Nafs, this is the stage of Nafs-e-Lowwamah (The lamenting self).’ He also used to say, ‘The stage of serenity and tranquillity is far better. For how long will you maintain this state of uneasiness? It is accepted that Allah Ta’ala has taken an oath on ‘Lowwamah’, and an oath is only taken on that which is good. But this does not mean that one should languish in the state of self-deprecation. The state of, ‘itminaan’ or tranquillity is far better. Till when will you remain entrapped in a state of spiritual anxiety?

Subhaan-Allah! What amazing advice! After sinning, at least the heart should feel disturbed, but this does not occur because people consider these sins to be insignificant. This topic was not generally discussed by my Hazrat nor by myself. It shames me to have to talk about lustful glances, evil intentions and not keeping a beard. In spite of the embarrassment, I am forced to discuss these matters out of necessity.

(This describes the very unique way in which Hazrat Moulana Maseehullah transformed evil.) On one occasion in Lahore (Pakistan), Abbaji (Hazrat Moulana Maseehullah Sahib) said, “Who is not aware of the rules of Shariah pertaining to shaving the beard and cutting it? Without doubt, everyone is well aware that this is Haraam. Brothers, I feel very ashamed. There are some of our respected brothers present here who have no beards, as well as those whose beards do not meet the required Shari length. I become extremely ashamed on such occasions, but what am I to do? This subject came up by the way. One must not look down upon such people. The person perpetrating the action should not be hated and looked down upon. Yes, the sin should be disliked and condemned.” Abbaji said, “They are ill, but will be cured. Do those who are ill not regain their health?”

On that occasion I witnessed a miracle of my Hazrat! Many individuals who were without beards or whose beards did not meet the required Shar’i length, resolved to keep a Shar’i beard in just that one majlis. Hazrat kept on saying, “Gentlemen, I am embarrassed to discuss such topics.” What an exemplary approach! At times he used to say, “Please forgive me. The topic needs to be discussed; I do not have the boldness to do so, but will say it nonetheless.” What a subtle approach, Subhaan-Allah! Similarly, today’s topic of discussion has been broached under the scope of this aayat:

What is required here is inactivity, not action. By inactivity I mean that one does not have to do anything practical. Instead, just give up doing the evil action. As mentioned, this is generally not the topic of this humble servant, for it leads to embarrassment. To gaze at a woman, or to stare at a lad, is indeed evil. How can one’s nature tolerate this? Such an act is repugnant, yet people regard this as admiring a work of architecture. Not even the elderly are free from this sin. There are many who abstain from adultery, and but are not safe from this detestable sin.

I am once more reminded of Abbaji’s words. He used to say, “People have limited the meaning of evil glances and understood it to mean only looking with lust. To look at someone with jealousy, to look at someone with hatred, to look at someone with disdain, to look at someone while considering him inferior, or to look at oneself as more accomplished with respect to some ability or attainment, is not considered by anyone as sinful, yet all these are sins of the eyes.

He used to say, “People have tried to cure themselves on their own, but to no avail. The system of Allah necessitates the guidance and advice of a Murabbi (spiritual guide) who will nurture one.” He narrated a rare incident of Hazrat Thanwi’s Khanqah. An elderly person wrote to Hazrat Thanwi, “My relationship with Hazrat is very old. Now I am on the edge of my grave, my one foot is dangling therein and am extremely disturbed by a particular evil habit. I am extremely ashamed of it hence I kept it hidden for years on end. I have now reached the stage where the strength has dissipated from my limbs. I have exhausted myself by attempting to cure myself of this malady. The despicable sin I suffer from is looking with desire at women. This sinful habit of staring has become an integral part of my nature. I am punctual with my Salaah, punctual with my Tasbeehaat. I read Tahajjud, Ishraaq and Chaast. I busy myself with Azkaar and Ashghaal as well. In spite of all this I am stricken with this sickness which I have kept concealed. I just cannot avert my gaze.”

What a Mujaddid! (Look at the answer) Hazrat Moulana Thanwi Sahib replied: “There is no need to avert your gaze. Whenever your gaze settles on any woman, keep it fixed on her. The need is for you to fix your gaze on her, together with evaluating her age. If she is elder than you then say in an audible voice, ‘this is my mother’- ‘this is my mother’- ‘this is my mother’. If she is equal to you in age then say, ‘this is my sister’- ‘this is my sister’- ‘this is my sister’. If she is younger than you, say, ‘this is my daughter’- ‘this is my daughter’- ‘this is my daughter.’ This is a what you call a real Murabbi (spiritual guide)! But one does not become a Murabbi without becoming a ‘Murabba’ (jam), as is the case these days. Do you know how ‘Murabba’ (jam) is made? The skin of an apple is peeled, it is repeatedly pierced, it is boiled, and then cooked in syrup. Firstly one will have to become a ‘Murabba’, i.e., one will have to be pounded and beaten, and subject to strict discipline. Thereafter, if some sign from Allah is received, such a person will become a Murabbi, a guide and reformer.

Hazrat Thanwi wrote this and instructed him to act upon it for ten days, after which he was to inform Hazrat Thanwi of his condition. The letter reached the man, who, on acting upon this advice, was cured within three days from a sin which had lingered within him for half a century. Very quickly did his reply reach Hazrat. Abbaji said that when the reply was despatched to this man, Hazrat Thanwi mentioned it in the Majlis, and said: “This prescription was inspired in my heart by Allah Ta’ala, which I then wrote down in answer to his query for a cure.” An answer from this elderly gentleman came within five or six days, stating: “Alhamdulillah! Not even three days had passed and I was cured.”

Gentlemen! The need is for such a Murabbi who had first been a ‘Murabba’ himself, who had passed through the valley of Mujaahadah (spiritual striving). If on the contrary, we are saddled with the type of Murabbi that exists in this day and age, remember, the Ummah will be harmed. The proverb is famous:

As mentioned, even the elderly are not free from this sin. Perpetration of the actual sin of zinaa that results from evil glances requires much planning and the employment of different means. But the zinaa of the eyes requires no major effort and costs nothing. Nonetheless it is a very severe sin, and a great shortcoming. Taubah! Taubah!

As a cure from this ailment our Hazrat taught us a form of Muraqabah. Muraqabah means lowering the head and meditating deeply. This is an amazing teaching of his. He said, “Whenever one feels swayed in that direction, i.e. inclined to cast an evil gaze, then contemplate the following: ‘If I look, I am close to Hell, and if I avert my gaze, I am close to the gates of Paradise.’ Subhaanallah!

It appears in the Hadeeth Shareef that an individual will be instructed on the Day of Qiyaamah, “Go to Jahannum.” He will say, “O Allah! I acknowledge your order and I will definitely go, but I request You to let me just see the gates of Jannah. I have heard great praises about Paradise.” Allah Ta’ala will say, “Very well! Show him the gates of Jannah.” Upon seeing the door of Jannah, he will become wildly captivated with what lies beyond those gates.

Abbaji once mentioned that there was a person who was in the habit of plucking his beard but knew it was bad to do so. He therefore said to people that whoever stops him of this bad habit, will be rewarded with one aana (a silver coin equivalent to about five cents, a lot of money in the olden days). If someone reminded him ten times, it cost him ten aana. However, in spite of this he was not cured of the habit. The patient became his own doctor, but failed to cure himself. Now, from morning till evening, he had to part with as many aanas as people who reminded him of this bad habit. He had thought this to be the ideal cure, assuming that his Nafs will come under control, but was astonished to find that, to the contrary, the Nafs was still doing its own thing. If someone happened to remind him ten times, it cost him ten aanas. If someone reminded him twenty times, twenty aanas would have to be paid out. In spite of this his plan was a dismal failure, and more sadly, his Nafs was still not under control. He then happened to meet a Maqbool (accepted servant of Allah); a Murabbi who at the hands of someone else had been nurtured and had become a “Murabbaa”. He informed the said person about his attempt at self correction by distributing an aana to anyone who reminded him of his evil habit, and of its dismal failure. This pious servant of Allah instructed him to discontinue this treatment and in future, for every hair he plucked, he should read twenty Rakaats Nafl. He was a Taalib-e-Saadiq (sincere seeker of reformation). Once, upon perpetrating the same sin, he read the twenty Rakaats. After this, whenever the desire arose to repeat this bad habit, he would hesitate out of fear of having to read another twenty Rakaats. He was thus cured. While saving his money, his mission too, was accomplished. The unique insight of the Ahlullah (special servants of Allah) is truly amazing.

Hazrat said that, with regard to other sins, a man will at least consider his reputation among people before indulging himself. But in the sin of the eyes, no one knows what goes on in the mind. It may be an elderly man with a white beard, placing his hands affectionately upon children. He is looking at them with great love. Yet who knows what intention he has in mind. Abbaji used to say to the youth with great affection: “My children, be very careful!” Then he would quietly say: “Be careful of children.” He also used to say, “The basic letters of the Urdu term bach-chô (children) is bachna, which means to avoid or abstain. Hence, associating with others is not meritorious. (Avoid such company.) At the same time, to adopt such means whereby children become fretful and irritable, stubborn and obstinate, not allowing them to even go on Deeni journeys, is disruptive to the smooth functioning of domestic life. This is contrary to expediency. Have love and affection for children, but temper it with moderation. One must, as far as possible, bear in mind their needs and requirements.”