Saiyid Muhammad Jilani Ashraf Kachuchuwi's Kashafu’l-Qulub (4 vols.) is focused on the
spiritual dimension of Islam, tasawwuf,
anglicized Sufism.
Vol. I brings home to the reader that Sufism is intrinsically rooted in Shari‘ah. The authors' interpretation of the Shari‘ah is purely inspired by
spiritual and ethical considerations. This explains that his discourse on the importance of learning in Islam serves as a prelude to his explanation of the fundamentals of Islam, namely, salat, zakat, hajj and saum. Although sayings of several Sufis have been referred to in praise of learning, some letters of Hazrat Sharafu’d-Din Maneri (RA) extensively quoted testify to the supreme value of ‘ilm in the estimation of the Sufis. Certainly, ‘ilm for the Sufis was to recognize Allah by way of a meaningful and creative relationship between ‘ilm and ‘amal. There is no greater tragedy than learning without practice, stressed the Sufis. I think that the tragedy of Muslims in contemporary societies can be better imagined than explained in the context of their failure to practice what is firmly rooted in the spiritual and social ethics of the Qur’an.
Vol. II is related to Muslims’ everyday affairs in light of the Qur'an and the Hadis. The author’s emphasis is on the spiritual and ethical teachings of Islam rather than any political ideology. The most redeeming feature of the volume is the author’s lucid explanation of the ideas of the Qur'an and Hadis concerning business/commerce, mutual rights of parents, children, husband and wife, neighbours, and members of society in general. Undoubtedly, the author’s approach is that of a Sufi rather than that of a mere theologian. He does not present Islam as a politico-religious ideology. His views on governance, for example, are based on Hazrat Imam Ghazali (RA) whom he quotes profusely. The key to good governance lies in doing good to humanity at large on the foundations of justice (‘adl) so valued in the Shari‘ah.
A useful account of the dangers to which the human soul is exposed is given in the third volume. Here the author seeks to unveil those negative attitudes that may lead to the degeneration of human personality in both spiritual and psychological terms. Such harmful traits as pride, greed, spite, false ego, false hopes, hoarding, back-biting, obsession with one’s own self and so on merit the author’s perceptive attention from the spiritual and ethical standpoints of tasawwuf. The reality of nafs is further explained against the Quranic emphasis on the three states of the self: a) nafs-i-ammara or the self inclined to evil; b) nafs-i-lawwama, the soul that, according to the Qur'an, is self-reproaching and seeks Allah’s grace and pardon after repentance and tries to amend; and c) nafs-i-mutma’inna, that according to the Qur'an, is at peace. The Sufi’s soul returns to its Lord in an exalted state, i.e. it is at peace.
Jilani has dispelled many misconceptions about jihad. He stresses the importance of the greater warfare (jihad-i-akbar) aimed at inner and continuous struggle against the snares of one’s self rather than on military warfare, termed jihad-i-asghar. The latter struggle is of minor importance considering its occurrence in self-defence and as a result of threats to the primordial religion (din-i-hanif) in a particular historical situation. Once there is no danger to religion at the hands of the infidels (kuffar) and polytheists (mushriks), there is no need to be at war with such enemies in the context of the Qur'an. However, the greater jihad or the jihad-bin-nafs is part and parcel of a true believer’s life in that his real enemy is his own self or the nafs-i-ammara. At the root of the conflict in the world is the nafs-i-ammara.
Seen from the above perspective, it is essential that a true believer should not merely indulge in acts of worship prescribed by the religion; rather his primary aim should be to discover his self. It is the discovery of self alone that can lead to the recognition of Allah. A true
understanding of Allah (m‘arifah) is sure to develop once we realize that Tawhid is not just a matter of routinely worshipping Allah at five times. More than that, it is consciousness of the highest spiritual and social degree attained by a true believer by way of contemplation. The passport to spiritual success is not obedience to Allah in a somewhat mechanistic manner but through meditations testifying to his resolve of living in the presence of Allah every moment. Men and women are required to think in positive terms in order to seek the countenance of Allah as well as a deep understanding of His rabubiyyat. It is through an striving that one can recognize the supreme value of remembrance (zikr), thanksgiving (shukr), understanding of self (m‘arifat-i-nafs), understanding of the Nourisher (m‘arifat-i-Rabb), the love of Allah (muhabat-i-Ilahi), fear and hope (khauf-o rijja), submission and countenance (taslim-u razza), forbearance or fortitude (sabr), repentance (tauba), trust (tawwkul), asceticism and piety (zuhd-u tawqa) and generosity. Jilani has elaborated upon such virtues of a true believer in the volume IV in such a manner that it would not be difficult for an inquisitive seeker to know the deeper meaning and contemporary relevance of Sufism.
Consider the atrophy of most Muslim societies across the globe as well as attempts at tarnishing the image of Islam within and outside. Kudos to Ashraf Jilani for his painstaking efforts at making the profoundest dimensions of tasawwuf comprehensible in eloquent terms.