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When religion is discussed, Muslims emphasize that adherence to the
Sunnah is the core of Islam, and that following the Sunnah is the most profound
manifestation of love for the Prophet (P.B.U.H). This is because if every
action of the beloved is not embraced, the authenticity of the love is
questionable. The purpose of following the Sunnah is not merely to express
affection, but to emulate each and every action of the Prophet (P.B.U.H). In
accordance with the divine command, love for the Prophet (P.B.U.H) leads to
becoming the beloved of Allah:
"If you love Allah, then follow me, and
Allah will love you and forgive your sins." (Al e Imran 31)
It is imperative to engage in deep reflection when considering the
practice of Sunnah. Following the Sunnah does not solely entail imitating a
limited number of actions. One must seek the intrinsic meaning and essence of
these practices, delving into the underlying realities beyond mere outward
observances and beliefs. Rituals such as prayer, fasting, Hajj, and Zakat are
external pillars. Without the inner purification of the soul and the
purification of the self, these external practices remain incomplete, leaving
the heart unclean and the soul impure. The purification of the soul and the
cleansing of the heart are the pathways to gaining divine knowledge and
attaining closeness to the Lord; they represent the culmination of spiritual
development and inner reform. Allah, the Exalted, states:
"So whoever hopes to meet his Lord, let
him do righteous work and not associate anyone in the worship of his
Lord." (Al-Kahf, 110)
Can anyone claim that the process of meeting the Lord can be achieved
solely through outward acts of worship? Can any devotee of Allah reach Him
through mere formal worship, physical austerities, or by simply imitating the
Sunnah? To reach Allah through the Sunnah necessitates the tranquility of the
heart, a state which can only be attained by embodying the perfect character of
the Messenger of Allah (P.B.U.H). If we truly adhere to the religion, if we
genuinely desire to follow the Sunnah of the Prophet (P.B.U.H), and if we
sincerely aspire to meet the Beloved of Allah, the Mercy to the Worlds, we must
immerse ourselves fully in the adherence to Sunnah.
Our predicament is that we seek to follow the Sunnah by focusing only on
those actions of the Prophet (P.B.U.H) that are convenient for us. We aim to
condense the entirety of the Prophet's (P.B.U.H) Sunnah into a few simple and
superficial acts, thereby misleading others into believing that these few
practices encapsulate all the virtues of the Prophet (P.B.U.H).
Is the following of the Sunnah
merely a matter of refraining from eating at a table, simply because the
Prophet (P.B.U.H) never did so, while we disregard the fact that the Prophet's
(P.B.U.H) meals were modest, without indulgence, and he never overfilled his
stomach, all while demonstrating compassion for the poor and the hungry? The
violation of keeping one's trousers slightly below the ankles is considered a
grave sin, yet no objection arises when clothing becomes a means of pride,
arrogance, and ostentation. What kind of Islam is this, where prayers are
performed but sinfulness remains unchecked, where fasting is observed but is
accompanied by greed, anger, and poor temperament rather than patience? The
Prophet's (P.B.U.H) teachings affirm that even a single instance of backbiting
renders one's fasting, prayer, and ablution null and void.
The discourse surrounding the
adherence to the Sunnah is so pervasive that it appears as if one is wholly
immersed in the love for the Prophet (P.B.U.H). Yet, when confronted with
practical life, it becomes unclear which Sunnah one is truly following. In
examining the Prophet's (P.B.U.H) domestic life, we learn that his bed
consisted merely of a mat, and his pillow was filled with palm fronds. Aisha
(R.A) mentions that no more than seven or eight vessels were present in her
household. When contrasted with our own homes, which are replete with foam
mattresses, sofa sets, carpets, VCRs, television sets, and heaps of utensils,
one must question: why are we not filled with shame when we speak of following
the Sunnah?
We are blessed to have elders
who consistently fast, never miss a prayer, and are meticulous in observing the
Sunnah. However, very few of them can claim that no incident has ever arisen in
their homes that contradicts the nature and disposition of the Prophet
(P.B.U.H). Rare are those who do not become angered when circumstances do not
align with their preferences, who never reprimand their servants, who never
place themselves above others, and who do not feel a sense of superiority in
their piety.
It is precisely these actions
that have led the younger generation to become disillusioned with religion.
Reformers of the community have focused on outward appearances and rituals,
while failing to emphasize the cultivation of inner virtues. It is widely
recognized that our ancestors were more concerned with outward displays, yet
true spiritual integrity was often lacking; now, even those few virtues seem to
be slipping from our grasp. Despite what our elders may say, our actions fail
to reflect their teachings. We urge our youth to refrain from watching
television, listening to music, and to follow the Sunnah in their love for the
Prophet (P.B.U.H), yet our external and internal lives stand in stark
contradiction to these expectations. This explains why the younger generation
is distancing itself from religion. It is incumbent upon us, as elders, to
sacrifice our personal desires for the sake of our faith. If we fail to do so,
this fragmented community of Muslims will inevitably diminish. Let us make a
supplication: "O soul, awaken from the slumber of negligence, cast off the
shackles of ignorance, and become one who recognizes the truth. Why do you
forget that you will soon stand before a mighty sovereign, where the book
within you will testify to all you have done in your life? This is the very
book that Allah has referred to as the Book of Records, in which every action,
thought, and moment of your life is meticulously recorded in 'Illiyyun'
or 'Sijjin'."
O soul, when you are presented
before that Supreme Sovereign, your limbs will testify against you. In this
world, you may attempt to conceal your moral corruption beneath the veils of
apparent actions, but before that Sovereign, every concealed intention and
hidden act will be made manifest. The veil of hypocrisy and artifice will be
torn away, and the actions themselves will speak. When this occurs, O soul,
every action of yours, whether virtuous or sinful, will be met with precise
recompense.
O Self-worshippers! My companions! Allah, the Most Merciful, the Most Benevolent, the
Ever-Forgiving, yet deliberate transgressions remain unforgivable. To those who
make grand declarations of following the Sunnah, it must be understood: mere
claims yield no result. If the external observance of the Prophet’s (P.B.U.H)
ethics is performed with fervor but lacks authenticity and sincerity, or if
one, by selecting only a few actions from the life of the Prophet (P.B.U.H),
claims adherence to the Sunnah, such individuals will never be granted
forgiveness by Allah.
Tajalliyat-The Divine Manifestation
KHWAJA SHAMS-UD-DEEN AZEEMI
IN THE NAME OF ALLAH, THE MERCIFUL, THE BENEVOLENT
Dedicated to those scientists, who are inching towards the cognizance of the facts, spotlighted by Allah Almighty, in the wake of their intelligent observation for the top vertex of scientific achievement, which is not other than the "Disastrous end of the Universe". And this is probably during 15th century of Lunar calendar.
