Umoor-e-Ghair Ikhtiyaariyyah 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 these.

  1. 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.
  2. 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 doing."

Failure by the Mureed to achieve the desired acquisition and elimination of Umoor-e-Ghair Ikhtiyaariyyah produces progressive frustration, the consequences being: