Karamat & Istidraj
Incidentally, this amazing feat of Shaitan is not termed a karamat (miracle) but istidraj (deception). Any feat that appears to be supernatural or wondrous, shown by one not following the shariat, cannot be termed as karamat. It is istidraj and a trap for the unwary-a trick to lead them astray. Shaitan, as we all know, is the head of the kuffar-his kufr is the greatest-yet he has the capability of manifesting this amazing feat of setting his takht on the sea and gathering all his fellow shayatin on it. Despite being weighty, the takht does not sink into the sea. This is istidraj, which Allah Ta’ala sets forth as a test. This is mentioned by the way, to warn the unwary not to be hoodwinked by those disobedient to Allah Ta’ala.
To coninue: When evening approaches, Shaitan spread his takht on the sea and seats himself on it. His off-spring-fellow shayatin-who had been roaming around since the morning spreading their evil, return to give their reports. Shaitan listens to all and comments indifferently and impatiently at each one’s report and responds: “yes, yes. Well done. yes. yes Well done.” Then one gets up, and says, “Listen to my report Today I created friction between husband and wife, with the result that both flew into a rage-gussah got hold of them.”
It comes in the Hadith Sharif that if anyone is overcome with gussah at the time that something goes against his temperament (tabiyet), in appearence he is a human being, but in reality he is a beast, and he has approached the edge of Jahannam-a slight push and he is inside!
The little shaitan continues: “Having cursed them to fly into a fit of rage, I goaded themon till a stage was reached where the husband gave the wife three tallaqs ( a divorce).” At hearing this, shaitan (senior) stands up in happiness and comes to pat the other shaitan onhis back. “Shabash! Shabash!. You have really done a great piece of work! Shabash! Bravo!” Shaitan seats himself again.
Finally another shaitan stands up. “Listen to me as well!”. The big shaitan: “What do you wish to say?” This shaitan: “A talibul ilm was going for classes. I tackled him. I whispered first one thing then another to him, until I managed to stop him from proceeding to his class. I managed to get him to put his satchel down and got him involved in playing games. In this way I prevented him from proceeding to acquire ‘ilme deen.” The big shaitan again stands up in sheer joy. He comes and pats this shaitan on his back and then clasps him joyfully to his breast. Shabash! Shabash!” he cries exulantly.
Why did the big shaitan joyfully clasp the other shaitan to his breast? The reason is that he feels greatly offended at anyobdy attaining ‘ilmofDeen. Sotosay he think as follows, “There is disgrace inthis for me. When that child grows up he may become an alim (scholar) of the Deen, a faqih (one who has correct and in-depth knowledge of the Deen). How many sinners will he not bring back to the Straight Path! He will burden me likea mountain! He will be an obstruction in my scheming and istidraj.
That is why it comes in the Hadith Sharif:
” A single faqih is harder on shaitan than a thousand abeds (worshippers).“
We have thus proved point number two, that a talibul ‘ilm acquiring ‘ilme Deen is a direct cause of izlale shayatin-disgrace and humiliation of shaitan-to a complete degree.
The third point: The mujahid (the person waging jihad) is involved in itti’abe nafs-putting the nafs in ta’ab and mushaqqat-placing the nafs under stress and involving it in toil and effort. The mujahid combating the kuffar is exerting himself physically and he is under great pressure. The talibul ‘ilm is also involved in itti’abe nafs-he has left home and all the comforts that the home provides in order to attain ‘ilm. Where is the luxury of home food and refreshing drinks, of rest and ease? This is itti’abe nafs, so that the talibul ‘ilm is in jihad because of itti’abe nafs.
The Fourth point is kasre nafs. “Kasr” means “to break”. This is the breaking of the nafsani desires-breaking the lusts and passions of the carnal self. The eyes desire to roam hither and thither; the tongue wishes to speak uninhibitedly; the ears yearn to listen to what it should not. The tabiyet (temperament) has to be restrained from all these desires of the nafs. To tire out the nafs with toil and effort is part of mujahadah. To break the nafs by restraint and discipline is riyadhat. For example, the nafs wishes to sleep a full eight hours, but in reality the talibul ‘ilm allows himself only three to four hours of sleep. In jihad as well there is kasre nafs. Does not the enemy send beautiful women to tempt the mujahidin? Our history bears testimony to how the Nasara sent beautifully adorned women to try and seduce the mujahidin, how tempting goods and wealth were spread in front of them along the roads to make them victims of lust and greed. But, what did the Nasara find? Thirteen years of training the nafs had produced men of akhlaq-disciplined chracters. Gold and jewels meant nothing to them. Graceful and beautiful maidens were completely ignored! These, then, are the trials that those out in jihad come across. These are the very trials that face the talibul ‘ilm. That is why, as stated previously, the Hadith Sharif states:
“Whosoever goes out to seek ‘ilm is in the path of Allah until he returns“
The person referred to is the talibul ‘ilm-that student who has a talab for ‘ilme Deen. The word “talab” appears in Hadith Sharif. The keyword is “talab”, meaning “producing a taqadha. The word taqadha, in turn, is an inner state of disquiet that exists at not having attained one’s objective; a state of unease that does not disappear until and unless one’s objective is acquired. This is also called a “hal” (condition/state) in the terminology of the sufis. The talab has been created within the student to attain ‘ilm; a halhas been created within him for ‘ilm. One simple example of such a hal is real hunger, which causes a state of unease that disappears only on satisfying that hunger.
Do you understand, ayyuhat tullab (O ye students!), my dear brothers, my dear buzurgs?
Ayyuhat tullab! The talibul ‘ilm has set out with the talab of ‘ilm. This is the talab, the taqadha,that the student should have, that until he has not attained his objective, he is not at ease. The motivation and desire (taqadha) should be so great that he does not make friends with others; he does not sit here and there involving himself in useless and superfluous talks and activities (la-yani-o-lahu). He discards all these in his talab and taqadha of ilm. He is at ease only after having prepared his lesson. He is punctual in his attendance; he listens attentively to the tutor; he then revises what he has been lectured on. If he misses out on anything he is filled with regret. This is the talibul ‘ilm.
My dear brothers, my dear buzurgs! This is the meaning of talab! Talab is one thing and kasb (acquisition) is another. The word used int he Hadith Sharif is talab and not mere accusation (kasb). Maulana Rumi (rah) puts it as follows:
“A talib should have an extreme degree of forbearance and tolerance; I have never heard of an alchemist sitting back in defeat. “
What Maulana Rumi (rah) is saying is: I have not have heard of one desirous of Dunya (a materialist) sitting down, tired and dejected. O you desirous of Deen, shame on yourselves that you are just the opposite! Just look around you at those involved in worldly activities-they do not rest until their objectives are achieved.
So, the one deirous of Deen (talabgar) should be “bayad sabur-o-hamul”- tolerant and forbearing, having a hold on his tabiyet, excercising great self restraint when he encounters anything against his temperament. Note that the world “sabur-o-hamul” is used, not just “sabar” and hamil”-not merely showing patience but excercising immense tolerance and forbearance. If anybody swears at him, he simply ignores the abuse. If anybody slaps him, he takes no notice. If somebody upsets him, he doent not flare up. This is the talibul ‘ilm.-the one so deirous of ‘ilm that he does not rest until his objective is attained. How can he flare up in anger?
We have shown that in the correct context all the thawab (Divine reward) that the mujahid accumulates, also accrues to the talibul ‘ilm; all the fadha’il (virtues) that apply to the mujahid, also apply tot he talibul ‘ilm. In the correct meaning, the talibul ‘ilm is the personification (misdaq) of the fadha’il of jihad-the talibul ‘ilmis the authoritative claimant of the virtues listed for waging jihad.
Remember it well that today youhave come to know the reality of ‘ilm: how high and noble ‘ilm is, how high is the status of ‘ilm.
