How to rectify this change

In the previous question, it was asked:“Is reformation of the change (or the degradation brought about by the change not incumbent)”
It is not expected of any Muslim to answer that there is no need to reform and reverse the detrimental process of the evil change which has and is presently gripping the Ummah. No Muslim can say that there is no need to reform the degraded and stagnant condition of the Ummah. We shall now, Insha’ Allah, indicate the way by which the Ummah may achieve the incumbent reformation.
At the every outset it should be understood that the change or ‘revolution’ which the Ummah has suffered is a spiritual ailment. Like physical ailments have causes, so too have spiritual ailments. Like the cure for physical disease is the elimination of the causes, so too, the cure for spiritual disease is the elimination of its causes. Once the causes of the spiritual disease have been eliminated, spiritual health and vigour will be the result. There are two factors to be dealt with in this regard:
1. Diagnosis to establish the causes.
2. Ways and means of eliminating these causes.
A careful and thorough study and examination will reveal that the cause of the Ummah’s disease of change and decadence consists of two parts:
a. Death of Islamic knowledge, i.e. widespread ignorance prevailing in the Ummah.
b. Lack of determination.
In the absence of knowledge, the essential laws of the Deen remain hidden. Lack of determination impedes practice even if one possesses knowledge.

Ways and means of eliminating the causes of our degradation

This is the most important factor which demands the greatest attention and the firmest resolution. It has been stated above that the cause of the Ummah’s fall consists of two parts. Now, each of these two parts has to be attended to and eliminated in different ways. Both the Ulama and the seekers of knowledge have a role to play in the elimination of ignorance and for each group the programme of action is different.
The laymen, i.e. those who have to seek knowledge, fall in two categories, viz., the wealthy who have sufficient means and those with lesser means, who have to spend their times in earning their livelihood. The wealthy who have the means should liberate their sons and dedicate them to the purpose of acquiring Deeni knowledge. Although worldly knowledge may be pursued, this should be only to the degree of necessity and be kept subservient to the Deen. The pursuit of worldly learning should never be allowed to eclipse Islamic knowledge. In this way the new generation the offspring of the present generation will be reformed.
The elders themselves should engage in the acquisition of knowledge. Arrangements must be made with an Alim or one well-versed in Deeni knowledge. Ilm should be acquired from such a person systematically. If possible acquire the knowledge through the medium of the Arabic language, for Arabic is the medium of greater insight. If this is not possible, then acquire through the medium of Urdu. On the advice of an experienced Alim, a set of Urdu books should be studied. The books prescribed should comprehensively explain the various branches of the Deen, Viz., Aqaa’id, Diyaanat, Muaamalaat, Muaasharaat and Akhlaaq. Each book should be studied twice or thrice under the guidance of an Ustad. If this is not possible, then complete each book at least once by an Ustad. Thereafter study it several times to your own.
Those not in position to devote much time to the acquisition of knowledge because of involvement in earning of livelihood should also study a set of Urdu books. These books should be prescribed for their children as well and should be studied repeatedly. This system of self-study should be adopted until arrangements could be made to enlist the service of an Ustad who can teach the books. The studies should proceed systematically and with regularity. Should any section in the books not be clear then make a mark and when meeting a person of knowledge seek clarification from him regarding the relevant section. But, never from your own opinion, for this can be very dangerous.
Those who are unable to read and for some reason cannot dedicate their children to the acquisition of knowledge academically, should initiate among themselves classes for Deeni knowledge. They should make an effort to obtain the service of a qualified Alim who will teach them the authentic books of Islam. If a qualified Alim is not available then enlist the service of one who has benefited from the company of Ulama. If such an instructor is not available free, the community should make arrangements to pay him. The classes should be conducted with regularity, preferable daily. If not daily, then at least once a week.
The teacher who is a non-Alim should not explain anything in the books which he does not understand. He should mark the revelant parts and seek clarification from the Ulama.
If a suitable teacher cannot be obtained locally, introduce one from outside and pay him a salary. Do remember that when collecting funds, employ only means which are Islamically lawful.
The various categories of seekers of knowledge should, in addition to their respective ways of study, adopt another two obligations:
These are:
1. Whenever you are not aware of the Shariah’s ruling regarding any of your affairs worldly or religious immediately approach the Ulama-e-Haqq for guidance. If locally no such Alim is available, write to such Ulama who will be able to guide you. If one mas’alah (rule) is asked every day, after a year one will have acquired the knowledge of over 350 masaail. After ten years this number will have grown to 3500. This is not a difficult task.
2. The second necessary duty is to visit frequently the gatherings of Ulama, be such gatherings public or private occasions.

Acquisition of knowledge by women

Now remains the question of knowledge for women. Endeavours should be made to obtain the service of a pious uprighteous female teacher to impart the Qur’aan Majeed and other basic Islamic teachings to minor girls. For this purpose, the kitab, Beheshti Zewer will suffice. If a pious female teacher is not available then the minor girls too should be included in the programe for study of adult females consists of two ways.
a. If at home any male (father, husband, brother, son etc.) is versed in Islamic knowledge, he should daily and at fixed time conduct a class for the ladies of the house. The same kitabs prescribed for men (especially beheshti Zewer) should be taught to ladies at home. These books should be taught to them several times over.
b. Occasionally ask some pious Alim who is steadfast on the Sunnah to call at home and lecture to the ladies. (Such lectures will be from behind a screen, fully observing all Shar’i requirements of Purdah). This method is wonderfully efficacious in ingraining the Deen into the hearts of females.
The aforegoing is the program of study and for acquiring knowledge for all seekers of knowledge of the Deen. We shall now discuss the program for the Ulama.

Rogram for the Ulama

The Ulama should have it foremost in them to deliver the ahkaam (laws) of the Shariah to the people. There are a number of ways in which the Ulama can execute this duty. Among such ways and means to be adopted by the Ulama for the dissemination of knowledge are:
1. DARS Dars or teaching the knowledge of the Deen. In such teaching, the basic parts of the Deen must be accorded priority. Students should be equipped with Deeniyaat as soon as possible. After having acquired Deeniyaat, if the student wishes to study further, and time is available, the Ulama should never refuse.
When conducting dars, the Ustad should not answer nonsensical and futile questions put by students. On the countrary, the Ustad should draw the student’s attention to the futility of the question and forbid him from indulgence in such futility.
2. WA’Z: Wa’z or lecturing is directed to the public in general. When lecturing, the Ulama should take into consideration the time factor. The main topics of lecturing should be the ills of society and the untoward practices prevalent during the time. Although other subjects too may be introduced, these should be given less time and treated with secondary importance. The essential topics should not be confined to Aqaa’id and Deeniyaat, but should cover Muaamalaat (Dealings and contracts, etc.) Muaasharaat (social behaviour and conduct) and Akhlaaq (Morals and Character) in detail.
The lecture given should be clear without ambiguity. The audience should understand what is being said. The lecturer should refrain from adopting a style of incitement and animosity and he should never accept any remuneration for delivering a lecture. However, if one is employed specifically for this purpose, then accepting wages will be permissible.

3. ANSERING QUESTIONS: Such answering pertains to questions whether asked verbally or by letter. In this field the Alim should bear in mind the following:
(i) As far as possible do not delay in answering.
(ii) Do not answer nonsensical question. On the contrary, draw the questioner’s attention to the futility of his question.
(iii) If the question has two or more possibilities, do not answer all possibilities. First ascertain from the questioner, the possibility which is applicable to his question. Sometimes, after having been apprized of the answers of the various possibilities, the questioner chooses the possibility which is conducive to the furtherance of his motive. He thus opts for that answer. In this way he harms himself spiritually and worldly. By choosing an answer which furthers his motive he puts his adversary at a disadvantage.
(iv) Do not make it a normal policy to furnish the reasons or dalaa’il (proofs) of the ahkaam (Laws) to laymen. In most cases such dalaa’il are beyond the comprehension of laymen. Furnishing proofs is beneficial for the Ulama.
(v) If there is reasonable cause to believe that the questioner will not fully understand the answer, then after furnishing him with the written answer advise him to request an Alim to explain the written answer to him.
(vi) If there is reason to suspect that the questioner intends to create a dispute and controversy, then do not answer his questions. In short, do not withhold from those who deserve, but refrain from those who are undeserving.
4. COMPILING BOOKS: In this field as well, the times should be taken into consideration. The writings should embody clarity and comprehension. If Allah Ta’ala has blessed the writer with an income, he should not sell his own books.
5. AMR BIL MA’ROOF: Amr bil Ma’roof (Commanding righteousness), Nahyi anil Munkar (Prohibitting evil) is also one of the ways in the program for the Ulama. In some cases non-Ulama also come within this scope. The non-Ulama also come within this scope. The non-Ulama have to discharge this duty in regard to their subordinates and relatives over whom they exercise control and authority. Such particular Amr bil Ma’roof, Nahyi anil Munkar is not exclusive with the Ulama. However is relation to the general public, the duty of Amr Bil Ma’roof is exclusive with the Ulama.
In most cases it is detrimental for non-Ulama to engage in general tableegh to the masses because laymen are not generally versant with the limits of propagation. They, therefore, commit excesses in the Deen. Furthermore, since most laymen are not spiritually reformed, their propagational activities are clouded with base motives of the nafs.
Pointing to the fact that propagation to the general public is the exclusive duty of the Ulama, some Mufassireen have said that the word mien in the aayat.
“Let there be among you a group calling to virtue.” Is ‘mien’ tab’idhiyah’, which sets aside some out of the whole’ the meaning here being that some and not all should execute this duty. The particular Amr Bil Ma’roof of the Ulama is Waajib in the following cases:
1. A person does something and is not aware of the Shariah’s ruling in regard to his doing.
2. The Alim has full control and authority over the one who does the act.
3. The Alim is confident that the one doing the deed will heed his (the Alim’s) statements of Amr bil Ma’roof.
In cases other than the three abovementioned, the Amr bil Ma’roof will be Mustahab (preferable and meritorious), but not obligatory.
Among the etiquettes of Tableegh is to exhort and explain the one concerned in privacy and with kindness. Thereafter, if necessary, in public and with emphasis and severity. On the other hand, if there seems to be no hope of the audience heeding one’s call, then ignore them and make duaa.
Among the branches of Amr bil Mar’oof, Nahyi anil Munkar is to propagate to the kuffaar as well. Such propagation may be either verbally or by means of literature distributed to them. Tableegh to the kuffaar should be to the non-Muslims of one’s own land as well as to those of other lands. Although tableegh to the kuffaar is no longer Waajib, nevertheless, since the Shariah is universal, it will be highly meritorious if this branch of tableegh is also undertaken.Defending Islam against the onslought of the forces of battil is also a branch of Tableegh. To save the seekers of truth from adoubt, confusion and deception, the Ulama should counter and neutralize the criticism, attacks and false allegations of the kuffaar and the Ahle-eBid’ah. In achieving this goal all awful means should be utilized.
The aforementioned discussion pertained to the ways and means of dispelling ignorance. We shall now proceed to outline the ways and means of overcoming lack of courage and negligence.

How to eliminate the lack of courage

Experience has proven that the following ways are highly efficacious in strengthening one’s resolve and in overcoming weakness and lack of courage.

1. Association with a Kaamil (expert and qualified) Shaikh of Tasawwuf (Spiritual Mentor or Guide). The following are the signs of a Shaikh-e-Kaamil.
(a) He possesses sufficient knowledge of the Deen.
(b) He is a firm adherent of the beliefs, practices and morals of the Shariah.
(c) He is devoid of worldly greed.
(d) He lays no claim to perfection and excellence.
(e) He had lived a while in the company of a Shaikh-e-Kaamil.
(f) The contemporary uprighteous Ulama and Mashaa-ikh hold him in esteem.
(g) Comparatively, more intelligent persons than ignorant ones incline towards him.
(h) The condition of the majority of his mureeds in relation to obedience to the Shariah and reduction in worldly greed, is good.
(i) He is alert and is concerned about the conditions of his mureeds. He reprimands and admonishes them for their wrongs and defects. He does not permit his mureeds to be the slaves of their desires.
(j) After having been in his company several times, one feels a reduction in worldly love while at the same time discerns progress in the love for Allah Ta’ala.
(k) He engages in thikr and shaghl (spiritual exercises). Without such practice there is no barkat in ta’leem (instruction and teaching).
Kashf (a form of revelation which comes to the Auliyaa), Karaamat (miracles), istijabat-e-duaa (acceptance of duaa and tasarrufaat (metaphysical acts) are not requirements of a Shaikh. The companionship of a Shaikh-e-Kaamil is wonderfully efficacious. However, for achieving the benefits of a Shaikh, the mureed’s intention must be sincere.
The mureed, himself must desire spiritual progress and obedience. He must desire to be imbued with a detestation for sin. It is essential that the mureed keep his Shaikh informed of the changing conditions of his heart. Whatever the Shaikh prescribes, the mureed should accept and practise accordingly.
2. The second way will apply when the company of a Shaikh-e-Kaamil is not available. In this case, read and study the life – conditions and spiritual strivings of the Ahlullah (the Saints of Allah). But, never engage in the mystical practices of Tasawwuf which are written in relation to the lives of the Sufis. Yes, readily follow their advices and statements regarding spiritual purification.
3. The third way in which to eliminate weakness of heart and lack of courage is Muraaqabah (meditation) of Maut and Muraaqabah of the period which will follow maut. This form of meditation consists of setting aside at least twenty minutes daily. Meditate in solitude about the events which will occur from the time of Sakaraat (pangs of death) until entry into Jannat or Jahannum. Think about these future events, e.g. the questioning in the grave by the two Angels, the punishment and comforts of the grave, resurrection, the scaling of deeds, reward, crossing the Siraat, etc.
The attributes of excellence, e.g. zuhd (being abstemious of the world), khashiyat (fear of Allah), etc., which are influenced by the development of courage, will attain perfection by means of this form of Muraaqabah.

SUMMARY

Thus far, the factors and causes of the harmful change which the Ummah has undergone as well as the ways and means for rectifying the situation and for reforming the degraded condition of the Ummah have been fully discussed and explained. All praises unto Allah Ta’ala. The prescription presented for the reformation of the Ummah is very simple and universally applicable. If the Ummah adopts this prescription, its reformation will be possible swiftly within a very short while. It now remains upon those who are desirous of acquiring benefit and success to act.




		How to rectify this change - How to perform
		In the previous question, it was asked:“Is reformation of the change (or the degradation brought about by the change not incumbent)” It is not expected of any Muslim to answer that there is no need to reform and reverse the detrimental process of the evil change which has and is presently gripping the Ummah. No Muslim can say that there is no need to reform the degraded and stagnant condition of the Ummah. We shall now, Insha’ Allah, indicate the way by which the Ummah may achieve the incumbent reformation. At the every outset it should be understood that the change or ‘revolution’ which the Ummah has suffered is a spiritual ailment. Like physical ailments have causes, so too have spiritual ailments. Like the cure for physical disease is the elimination of the causes, so too, the cure for spiritual disease is the elimination of its causes. Once the causes of the spiritual disease have been eliminated, spiritual health and vigour will be the result. There are two factors to be dealt with in this regard: 1. Diagnosis to establish the causes. 2. Ways and means of eliminating these causes. A careful and thorough study and examination will reveal that the cause of the Ummah’s disease of change and decadence consists of two parts: a. Death of Islamic knowledge, i.e. widespread ignorance prevailing in the Ummah. b. Lack of determination. In the absence of knowledge, the essential laws of the Deen remain hidden. Lack of determination impedes practice even if one possesses knowledge. Ways and means of eliminating the causes of our degradation This is the most important factor which demands the greatest attention and the firmest resolution. It has been stated above that the cause of the Ummah’s fall consists of two parts. Now, each of these two parts has to be attended to and eliminated in different ways. Both the Ulama and the seekers of knowledge have a role to play in the elimination of ignorance and for each group the programme of action is different. The laymen, i.e. those who have to seek knowledge, fall in two categories, viz., the wealthy who have sufficient means and those with lesser means, who have to spend their times in earning their livelihood. The wealthy who have the means should liberate their sons and dedicate them to the purpose of acquiring Deeni knowledge. Although worldly knowledge may be pursued, this should be only to the degree of necessity and be kept subservient to the Deen. The pursuit of worldly learning should never be allowed to eclipse Islamic knowledge. In this way the new generation the offspring of the present generation will be reformed. The elders themselves should engage in the acquisition of knowledge. Arrangements must be made with an Alim or one well-versed in Deeni knowledge. Ilm should be acquired from such a person systematically. If possible acquire the knowledge through the medium of the Arabic language, for Arabic is the medium of greater insight. If this is not possible, then acquire through the medium of Urdu. On the advice of an experienced Alim, a set of Urdu books should be studied. The books prescribed should comprehensively explain the various branches of the Deen, Viz., Aqaa’id, Diyaanat, Muaamalaat, Muaasharaat and Akhlaaq. Each book should be studied twice or thrice under the guidance of an Ustad. If this is not possible, then complete each book at least once by an Ustad. Thereafter study it several times to your own. Those not in position to devote much time to the acquisition of knowledge because of involvement in earning of livelihood should also study a set of Urdu books. These books should be prescribed for their children as well and should be studied repeatedly. This system of self-study should be adopted until arrangements could be made to enlist the service of an Ustad who can teach the books. The studies should proceed systematically and with regularity. Should any section in the books not be clear then make a mark and when meeting a person of knowledge seek clarification from him regarding the relevant section. But, never from your own opinion, for this can be very dangerous. Those who are unable to read and for some reason cannot dedicate their children to the acquisition of knowledge academically, should initiate among themselves classes for Deeni knowledge. They should make an effort to obtain the service of a qualified Alim who will teach them the authentic books of Islam. If a qualified Alim is not available then enlist the service of one who has benefited from the company of Ulama. If such an instructor is not available free, the community should make arrangements to pay him. The classes should be conducted with regularity, preferable daily. If not daily, then at least once a week. The teacher who is a non-Alim should not explain anything in the books which he does not understand. He should mark the revelant parts and seek clarification from the Ulama. If a suitable teacher cannot be obtained locally, introduce one from outside and pay him a salary. Do remember that when collecting funds, employ only means which are Islamically lawful. The various categories of seekers of knowledge should, in addition to their respective ways of study, adopt another two obligations: These are: 1. Whenever you are not aware of the Shariah’s ruling regarding any of your affairs worldly or religious immediately approach the Ulama-e-Haqq for guidance. If locally no such Alim is available, write to such Ulama who will be able to guide you. If one mas’alah (rule) is asked every day, after a year one will have acquired the knowledge of over 350 masaail. After ten years this number will have grown to 3500. This is not a difficult task. 2. The second necessary duty is to visit frequently the gatherings of Ulama, be such gatherings public or private occasions. Acquisition of knowledge by women Now remains the question of knowledge for women. Endeavours should be made to obtain the service of a pious uprighteous female teacher to impart the Qur’aan Majeed and other basic Islamic teachings to minor girls. For this purpose, the kitab, Beheshti Zewer will suffice. If a pious female teacher is not available then the minor girls too should be included in the programe for study of adult females consists of two ways. a. If at home any male (father, husband, brother, son etc.) is versed in Islamic knowledge, he should daily and at fixed time conduct a class for the ladies of the house. The same kitabs prescribed for men (especially beheshti Zewer) should be taught to ladies at home. These books should be taught to them several times over. b. Occasionally ask some pious Alim who is steadfast on the Sunnah to call at home and lecture to the ladies. (Such lectures will be from behind a screen, fully observing all Shar’i requirements of Purdah). This method is wonderfully efficacious in ingraining the Deen into the hearts of females. The aforegoing is the program of study and for acquiring knowledge for all seekers of knowledge of the Deen. We shall now discuss the program for the Ulama. Rogram for the Ulama The Ulama should have it foremost in them to deliver the ahkaam (laws) of the Shariah to the people. There are a number of ways in which the Ulama can execute this duty. Among such ways and means to be adopted by the Ulama for the dissemination of knowledge are: 1. DARS Dars or teaching the knowledge of the Deen. In such teaching, the basic parts of the Deen must be accorded priority. Students should be equipped with Deeniyaat as soon as possible. After having acquired Deeniyaat, if the student wishes to study further, and time is available, the Ulama should never refuse. When conducting dars, the Ustad should not answer nonsensical and futile questions put by students. On the countrary, the Ustad should draw the student’s attention to the futility of the question and forbid him from indulgence in such futility. 2. WA’Z: Wa’z or lecturing is directed to the public in general. When lecturing, the Ulama should take into consideration the time factor. The main topics of lecturing should be the ills of society and the untoward practices prevalent during the time. Although other subjects too may be introduced, these should be given less time and treated with secondary importance. The essential topics should not be confined to Aqaa’id and Deeniyaat, but should cover Muaamalaat (Dealings and contracts, etc.) Muaasharaat (social behaviour and conduct) and Akhlaaq (Morals and Character) in detail. The lecture given should be clear without ambiguity. The audience should understand what is being said. The lecturer should refrain from adopting a style of incitement and animosity and he should never accept any remuneration for delivering a lecture. However, if one is employed specifically for this purpose, then accepting wages will be permissible. 3. ANSERING QUESTIONS: Such answering pertains to questions whether asked verbally or by letter. In this field the Alim should bear in mind the following: (i) As far as possible do not delay in answering. (ii) Do not answer nonsensical question. On the contrary, draw the questioner’s attention to the futility of his question. (iii) If the question has two or more possibilities, do not answer all possibilities. First ascertain from the questioner, the possibility which is applicable to his question. Sometimes, after having been apprized of the answers of the various possibilities, the questioner chooses the possibility which is conducive to the furtherance of his motive. He thus opts for that answer. In this way he harms himself spiritually and worldly. By choosing an answer which furthers his motive he puts his adversary at a disadvantage. (iv) Do not make it a normal policy to furnish the reasons or dalaa’il (proofs) of the ahkaam (Laws) to laymen. In most cases such dalaa’il are beyond the comprehension of laymen. Furnishing proofs is beneficial for the Ulama. (v) If there is reasonable cause to believe that the questioner will not fully understand the answer, then after furnishing him with the written answer advise him to request an Alim to explain the written answer to him. (vi) If there is reason to suspect that the questioner intends to create a dispute and controversy, then do not answer his questions. In short, do not withhold from those who deserve, but refrain from those who are undeserving. 4. COMPILING BOOKS: In this field as well, the times should be taken into consideration. The writings should embody clarity and comprehension. If Allah Ta’ala has blessed the writer with an income, he should not sell his own books. 5. AMR BIL MA’ROOF: Amr bil Ma’roof (Commanding righteousness), Nahyi anil Munkar (Prohibitting evil) is also one of the ways in the program for the Ulama. In some cases non-Ulama also come within this scope. The non-Ulama also come within this scope. The non-Ulama have to discharge this duty in regard to their subordinates and relatives over whom they exercise control and authority. Such particular Amr bil Ma’roof, Nahyi anil Munkar is not exclusive with the Ulama. However is relation to the general public, the duty of Amr Bil Ma’roof is exclusive with the Ulama. In most cases it is detrimental for non-Ulama to engage in general tableegh to the masses because laymen are not generally versant with the limits of propagation. They, therefore, commit excesses in the Deen. Furthermore, since most laymen are not spiritually reformed, their propagational activities are clouded with base motives of the nafs. Pointing to the fact that propagation to the general public is the exclusive duty of the Ulama, some Mufassireen have said that the word mien in the aayat. “Let there be among you a group calling to virtue.” Is ‘mien’ tab’idhiyah’, which sets aside some out of the whole’ the meaning here being that some and not all should execute this duty. The particular Amr Bil Ma’roof of the Ulama is Waajib in the following cases: 1. A person does something and is not aware of the Shariah’s ruling in regard to his doing. 2. The Alim has full control and authority over the one who does the act. 3. The Alim is confident that the one doing the deed will heed his (the Alim’s) statements of Amr bil Ma’roof. In cases other than the three abovementioned, the Amr bil Ma’roof will be Mustahab (preferable and meritorious), but not obligatory. Among the etiquettes of Tableegh is to exhort and explain the one concerned in privacy and with kindness. Thereafter, if necessary, in public and with emphasis and severity. On the other hand, if there seems to be no hope of the audience heeding one’s call, then ignore them and make duaa. Among the branches of Amr bil Mar’oof, Nahyi anil Munkar is to propagate to the kuffaar as well. Such propagation may be either verbally or by means of literature distributed to them. Tableegh to the kuffaar should be to the non-Muslims of one’s own land as well as to those of other lands. Although tableegh to the kuffaar is no longer Waajib, nevertheless, since the Shariah is universal, it will be highly meritorious if this branch of tableegh is also undertaken.Defending Islam against the onslought of the forces of battil is also a branch of Tableegh. To save the seekers of truth from adoubt, confusion and deception, the Ulama should counter and neutralize the criticism, attacks and false allegations of the kuffaar and the Ahle-eBid’ah. In achieving this goal all awful means should be utilized. The aforementioned discussion pertained to the ways and means of dispelling ignorance. We shall now proceed to outline the ways and means of overcoming lack of courage and negligence. How to eliminate the lack of courage Experience has proven that the following ways are highly efficacious in strengthening one’s resolve and in overcoming weakness and lack of courage. 1. Association with a Kaamil (expert and qualified) Shaikh of Tasawwuf (Spiritual Mentor or Guide). The following are the signs of a Shaikh-e-Kaamil. (a) He possesses sufficient knowledge of the Deen. (b) He is a firm adherent of the beliefs, practices and morals of the Shariah. (c) He is devoid of worldly greed. (d) He lays no claim to perfection and excellence. (e) He had lived a while in the company of a Shaikh-e-Kaamil. (f) The contemporary uprighteous Ulama and Mashaa-ikh hold him in esteem. (g) Comparatively, more intelligent persons than ignorant ones incline towards him. (h) The condition of the majority of his mureeds in relation to obedience to the Shariah and reduction in worldly greed, is good. (i) He is alert and is concerned about the conditions of his mureeds. He reprimands and admonishes them for their wrongs and defects. He does not permit his mureeds to be the slaves of their desires. (j) After having been in his company several times, one feels a reduction in worldly love while at the same time discerns progress in the love for Allah Ta’ala. (k) He engages in thikr and shaghl (spiritual exercises). Without such practice there is no barkat in ta’leem (instruction and teaching). Kashf (a form of revelation which comes to the Auliyaa), Karaamat (miracles), istijabat-e-duaa (acceptance of duaa and tasarrufaat (metaphysical acts) are not requirements of a Shaikh. The companionship of a Shaikh-e-Kaamil is wonderfully efficacious. However, for achieving the benefits of a Shaikh, the mureed’s intention must be sincere. The mureed, himself must desire spiritual progress and obedience. He must desire to be imbued with a detestation for sin. It is essential that the mureed keep his Shaikh informed of the changing conditions of his heart. Whatever the Shaikh prescribes, the mureed should accept and practise accordingly. 2. The second way will apply when the company of a Shaikh-e-Kaamil is not available. In this case, read and study the life – conditions and spiritual strivings of the Ahlullah (the Saints of Allah). But, never engage in the mystical practices of Tasawwuf which are written in relation to the lives of the Sufis. Yes, readily follow their advices and statements regarding spiritual purification. 3. The third way in which to eliminate weakness of heart and lack of courage is Muraaqabah (meditation) of Maut and Muraaqabah of the period which will follow maut. This form of meditation consists of setting aside at least twenty minutes daily. Meditate in solitude about the events which will occur from the time of Sakaraat (pangs of death) until entry into Jannat or Jahannum. Think about these future events, e.g. the questioning in the grave by the two Angels, the punishment and comforts of the grave, resurrection, the scaling of deeds, reward, crossing the Siraat, etc. The attributes of excellence, e.g. zuhd (being abstemious of the world), khashiyat (fear of Allah), etc., which are influenced by the development of courage, will attain perfection by means of this form of Muraaqabah. SUMMARY Thus far, the factors and causes of the harmful change which the Ummah has undergone as well as the ways and means for rectifying the situation and for reforming the degraded condition of the Ummah have been fully discussed and explained. All praises unto Allah Ta’ala. The prescription presented for the reformation of the Ummah is very simple and universally applicable. If the Ummah adopts this prescription, its reformation will be possible swiftly within a very short while. It now remains upon those who are desirous of acquiring benefit and success to act.


		Acquisition of and imparting Deeni knowledge \| The revolution of the Ummah

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