THE HARMS OF UMOOR-E-GHAIR
are qualities and conditions which are beyond one's volitional
control. These are natural states and attributes in man and their cultivation and
eradication are not within the purview of his power.
Among the impediments along the Path of
Sulook are another two ailments which are so widespread that almost all Mureeds are involved therein. Even some Ulama are involved in
- The one obstacle is the Mureed's concern to
acquire attributes and states not within his volitional control. Among the Umoor-e-Ghair Ikhtiyaariyyah are Zauq (joy), Shauq
(eagerness), Istighraaq (absorption), Lazzat (pleasure), Yaksoo-ee'(solitude)
in disposition), daf-e-khatraat (the ability
to ward off thought), Shorish (pangs of
spiritual love), Injizaab (a condition
similar to Istighraaq), etc. These states and attributes are
erroneously considered to be the effects of Zikr, Shaghl and mujaahidah. The non-acquisition of these Umoor
-e-Ghair-Ikhtiyaariyyah is considered to be the consequence
of having been deprived of the effects of effort, But, this
too is erroneous.
- The other obstacle is the Mureed's effort to eliminate certain of the Umoor-e-Ghair
Ikhtiyaariyyah, e-g- the state of Qabdh (a state of spiritual contraction), abundance of Khaitraat, inability to
concentrate, natural love for wealth, dominance of natural anger, absence of
tenderness, inability to shed tears, the assertion of worldly sorrow or fear, etc. Sometimes the Mureed regards these natural and non-volitional attributes and
conditions to be detrimental to his progress along the Path
of Sulook. He labours under the notion that
because of the presence of such Umoor -e-Ghair Ikhtiyaariyyah he will not be able to attain his goal. Failure to eradicate these
non-volitional aspects is erroneously considered to be a cause for drifting away from Allah Ta'ala.
The above mentioned are two obstacles which generally occur to the
travellers along this Path of Sulook. The common
factor between there two obstacles is the pursuit of things beyond one's control. Both
acquisition and elimination of Umoor-e-Ghair Ikhtiyaariyyah
are not within the control of man. One suffers adversely by pursuing such non-volitional
aspects. One harmful effect of such wasteful pursuit is the implied confrontation with the
declaration of Allah Ta'ala:
"Allah does not impose on one (anything), but that which one can bear."
Since these aspects are non-volitional, their acquisition and
elimination are beyond man's control and capacity. Allah Ta'ala
has therefore not imposed such acquisition and elimination on the Mureed.
But when the Saalik considers such
acquisition and elimination necessary for the attainment of his goal, he by implication
believes that this attitude of his is commanded and imperative. But as said earlier, the Shari'ah has commanded one only in regard to that which one is
capable of doing. The Saalik's attitude
implies that capability is not conditional for the executing of a task. This then is his
confrontation with the Divine declaration:
"Allah does not impose on a person (anything), but that which he is capable of
Failure by the Mureed to achieve the desired
acquisition and elimination of Umoor-e-Ghair Ikhtiyaariyyah produces
progressive frustration, the consequences being:
- Physical illness may develop
as a result of constant worry. This in turn results in the omission of many devotional
- Frustration sometimes results in ill-temper.
Others are then inconvenienced by one's display of ill-manners.
- Preponderance of worry and frustration
at times causes one to neglect the rights of one's family as
well as those of others. Such neglect becomes sinful.
- In cases this frustration
reaches such proportions which drive the mureed to
suicide. Thus, both his dunya and his Aakhirah are destroyed.
- Sometimes the frustration causes the mureed
to lose hope to the extent that he considers
acts of obedience and righteousness to be useless. In consequence he ends all his righteous activities and reaches and abrupt
halt in his spiritual affairs.
- Sometimes he becomes disillusioned
with his Shaikh, losing confidence in him. He then
labours under the notion that his Shaikh is not aware
of the Path of Sulook.
Sometimes the frustration becomes so extreme
that one becomes displeased with Allah Ta'ala,
attributing one's failure to Allah Ta'ala. One then
finds fault with the promises which Allah Ta'ala has
made in the Qur'aan Shareef regarding His Aid to the one who strives along His Path. May Allah Ta'ala protect us from such a disastrous end.
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