The Essence Of The Essence – Intrinsic Nature Of Ramadhaan And Ibadah

1. Every Ibaadat [Act of Worship] has an appearance and an essence.

2. The essence of fasting is mujaahadah and the gist of mujaahadah is to oppose the nafs.

3. Reading Taraaweeh Namaaz is also extremely necessary because it is proven from documental sources that it is encouraged, decreed, practised, desired, intended and praised from the practice of Rasoolullah (Sallallahu alaihi wa sallam) and furthermore from the persistence of the Sahaabah (Radhiyallahu anhum). For this reason the Muhaqqiqeen [Expert Scholars] have written that it is Sunnat-e-Mu’akkadah [a strongly emphasised traditional practice].

4. The consequence here [in committing a minor and major sin] is also the same.” And what is that consequence? It is the displeasure of Allah Ta’ala.

5. We cannot think of an external form of the Divine Being [Allah Ta’ala] as we can of perceivable objects. But, we can think of an external form of Rasoolullah (Sallallahu alaihi wa sallam) because, regardless of us not having seen him, every act of his has been portrayed to us. Hence, he is akin to being perceived. And the impressions left by a perceivable entity are greater. Thus, the demand of this is that we should feel ashamed of opposing him.

6. Ijma’ [Consensus] has already been enacted over twenty Rakaats Taraaweeh being Sunnat-e-Mu’akkadah. And, it is na-jaaiz [unlawful] to violate Ijma’. This Ijma’ signifies that those Ahadeeth [speaking of eight and twelve Rakaats] are mansookh [abrogated].

7. If twenty Rakaats are demanded there [by the Court of Allah Ta’ala] and you have only eight to your credit then from where are you going to get [the outstanding Rakaats]? If on the other hand you have twenty and eight are asked for, you will have a balance which will be your profit and of use to you.

8. Bear in mind that it is not at all obligatory upon Allah Ta’ala to give anyone. He gives purely out of His Grace, Mercy and Kindness.

9. Understand well that just as the essence of Salaat is nourishment for the soul of man, the external form of Salaat is nourishment for the external [i.e. body] of man. Thus, man’s external has been bestowed this nourishment [of Salaat] as well, besides the natural nourishment [of food].

10. Leaving the eyes open and reading [Namaaz] is more meritorious, regardless of thoughts crossing one’s mind, whereas reading with closed eyes even though no stray thought crosses one’s mind is less superior because it is against the Sunnat.
11. A Kaamil [one who has achieved perfection in Tasawwuf] is one who resembles Rasoolullah (Sallallahu alaihi wa sallam); every act of his—sitting, standing, eating, drinking, smiling, talking—is the same [as that of Rasoolullah Sallallahu alaihi wa sallam]. In short, everything of his is like Rasoolullah’s (Sallallahu alaihi wa sallam)

12. Khushu’ and concentration is one thing and being lost in thought is something else.

13. Just as the more you prune the grapevine it grows further, similar is the case with this path [the path of Divine Love]; it only extends further and is not covered in any way.

14. “Allah is calling (all of) you to the Abode of Peace, i.e. Jannat.”

15. There was equilibrium and system in every act of Rasoolullah (Sallallahu alaihi wa sallam); in his walking, in his talking, in his sitting, in his meeting, in his eating, in his drinking. His character was in harmony with the Qur’aan.

16. Initially it is difficult to sustain it [character]. Afterwards, by virtue of constant execution and discipline it becomes easy.

17. The Saalik [seeker of spiritual purification and proximity to Allah Ta’ala] should remember that Zikr without urge and emotion is of no fikr [concern].

18. The purpose and Rooh of Namaaz is Allah Ta’ala’s remembrance.

19. On the Day of Qiyaamat [Resurrection] people will find all their deeds present. For instance, a thief will be seen there in the act of theft; a fornicator will be seen in the act of fornication. In short, whatever effects of deeds are accumulated in a person all will be seen in the form of external actions there. Allah Ta’ala has created its similitude here, viz. the cinema. Just as past events are screened at a cinema, similarly, on the Day of Qiyaamat these [actions and deeds of ours] will be screened. A person’s hands and feet will speak and reveal whatever he did like how agramophone speaks [and how the speakers of the host of modern gadgets speak].

20. The gist of Zikr is that the person who remembers only thinks of who he is remembering, of nothing else, to the extent that he does not even think of himself engaging in remembering. This is the nature of Zikr.

21. The remembrance of Allah Ta’ala is the same; besides Allah Ta’ala there should be no other thought in the heart, to the extent that there should not be the thought that one is remembering Allah Ta’ala. This is the first stage of Zikr. The gist of it is that the thought of the Mazkoor [One remembered] is in the heart, not the thought of the Zikr.

22. The second stage is remembrance of not the Mazkoor, but the Zikr at least. In other words, there is at least this thought that one is making Zikr. This is remembrance of the Zikr; it is not direct remembrance of the Mazkoor. However, this is also sufficient, although it is a lower stage in relation to the actual right of Zikr.

23. They [the Fuqaha] were given such understanding by virtue of which they formulated Usool [Principles and Rules] which have remained immutable to this day.

24. The reason for establishing Salaat is Zikrullah.

25. All twelve months are equal in relation to Zikr, whereas reciting the Qur’aan in Ramadhaan brings one special blessings. Just as when one goes to Makkah one should make excessive Tawaaf—one should engage in other Ibaadaat as well, but mostly Tawaaf—similar is the case with the Qur’aan in Ramadhaan.

Translated and Published by:

THE ESSENCE OF TARAAWEEH (condensed)
Hakeemul Ummat Mujaddidul Millat Hazrat Moulana Ashraf Ali Thanwi
(Quddisa Sirruhul Azeez)Translated and Published by:
Jamiatul Ulama Gauteng