THE ENCOURAGEMENT SHOWN TO HAZRAT QABEESAH رضي الله عنه
In Hayaatus Sahaba, it is mentioned that Hazrat Qabeesah bin Mukhaariq رضي الله عنه presented himself to Rasoolullah صلى الله عليه وسلم . When he was asked what had brought him there, Hazrat Qabeesah رضي الله عنه replied, “I have grown old and my bones have weakened. I have come to you to teach me something by which Allah will grant me great benefit.” Rasoolullah صلى الله عليه وسلم said; “Every stone, tree and mound of sand that you passed (on your way here) prayed for your forgiveness. O Qabeesah! You will be saved from blindness, leprosy and paralysis if after performing your Fajr Salaah, you recite thrice the duaa سبحان الله العظيم وبحمده
Oh Qabeesah! You should also recite the duaa:
“اللهم إني أسألك مما عندك وافض علي من فضلك وانشر علي من رحمتك وأنزل علي من بركتك”
Meaning: ‘O Allah! I implore You for that which is with You. Pour Your grace upon me, shower Your mercy upon me and send down Your blessings to me.’
REFERENCE: Ahmad, as quoted in Jam’ul Fawaa’id (Vol 1, Page 21). Imam Mundhiri رحمه الله and Imam Haythami رحمه الله have commented on the chain of narrators.
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SEEKING KNOWLEDGE ATONES FOR SINS
In Hayaatus Sahaba, it is stated that Hazrat Sakhbarah رضي الله عنه has narrated that two men were passing by when Rasoolullah صلى الله عليه وسلم was busy giving a talk. Rasoolullah صلى الله عليه وسلم said to them; “Sit down because you two are upon great goodness.” When Rasoolullah صلى الله عليه وسلم had completed his talk, he stood up and the Sahāba رضوان الله عليهم اجمعين dispersed. The two men then also rose up and asked; “Oh Rasoolullah صلى الله عليه وسلم ! You had mentioned that the two of us were upon great goodness. Is this exclusively for us or for the general public as well?” Rasoolullah صلى الله عليه وسلم replied; “Whenever a servant of Allah seeks knowledge, it atones for all his past sins.”
REFERENCE: Tirmidhi and Tabraani, as quoted in Targheeb wat Tarheeb (Vol 1, Page 60)
In another Hadith narrated by Abu Dardā رضي الله عنه he has narrated that Rasoolullah صلى الله عليه وسلم said:
(مَنْ سَلَكَ طَرِيْقًا يَطْلُبُ فِيْهِ عِلْمًا سَلَكَ اللهُ بِهِ، طَرِيْقًا مِنْ طُرُقِ الْجَنَّةِ (الترمذي
The need is that we have conviction in our hearts as to the blessed glad tidings of our Beloved Master Rasoolullah صلى الله عليه وسلم that whosoever goes to seek knowledge, Allah Ta’ala جل جلاله makes a path to Jannah.
In Tambeehul Ghāfileen, Faqīh Abul Laith Samarqandi رحمه الله has written that one of the advices that Sayyiduna Rasoolullah صلى الله عليه وسلم had given to Hazrat Abu Hurairah رضي الله عنه was, “The person who treads a path towards inculcating and acquiring Deeni knowledge, Allah Ta’ala will make the road to Jannah easy for him.” The learned scholar has advised; “If only we can appreciate this fully.”
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HAZRAT ALI رضي الله عنه ENCOURAGES THE SEEKING OF KNOWLEDGE
Hazrat Abu Tufayl رحمه الله has narrated that Hazrat Ali رضي الله عنه used to say; “Indeed the people closest to the Ambiyaa (عليهم السلام) are those who practice most on what they brought.” He would then recite the verse:
‘Verily those closest to Ibrāheem عليه السلام are the ones who followed him and this Nabi and those who have Īmān…’
(Surah Āl Imraan:68)
Hazrat Ali رضي الله عنه then explained, “The verse (the words ‘this Nabi and those who have Īmān’) refers to Nabi Muhammad صلى الله عليه وسلم and those who follow him. YOU PEOPLE SHOULD THEREFORE NEVER CHANGE BECAUSE THOSE CLOSE TO MUHAMMAD صلى الله عليه وسلم ARE THOSE WHO OBEY ALLAH. On the other hand, the enemies of Muhammad صلى الله عليه وسلم are those who disobey Allah even though they may be close relatives of Muhammad صلى الله عليه وسلم.
REFLECTIONS
Hazrat Ali رضي الله عنه has shared an immensely important principle in that attachment to the Ambiyaa عليهم السلام (and referring specifically to Rasoolullah صلى الله عليه وسلم) is primarily dependent on practicing what they imparted. Hazrat Ali رضي الله عنه has further stressed that closeness to Allah Ta’ala جل جلاله is holding fast onto the teachings of our Noble Master Rasoolullah صلى الله عليه وسلم. Furthermore, Hazrat Ali رضي الله عنه has categorised those who disobey Allah Ta’ala جل جلاله as the enemies of Rasoolullah صلى الله عليه وسلم
On another occasion, Hazrat Ali رضي الله عنه has said; “Seek knowledge and you will be recognised by it. Practice on it and you will be of its people.
There will come a time when 90% of people will reject the truth. None will be saved from such a time except those who are unknown and unheard of (who remain anonymous). They are the Imāms of guidance and the lamps of knowledge.” The great sage Hazrat Sufyaan Thawri رحمه الله has so eloquently explained that there is protection in anonymity. The only option therefore is that we become steadfast in obedience to Rasoolullah صلى الله عليه وسلم so that we may attain an attachment to Allah Ta’ala جل جلاله .
REFERENCES: Hayaatus Sahaba, Vol 3 / Page 199 . Mawā’izas Sahāba Page 248
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HAZRAT ALI رضي الله عنه ADMONISHES KUMAYL IBN ZIYĀD رحمه الله
Hazrat Kumayl ibn Ziyād رحمه الله was one of the companions of Hazrat Ali رضي الله عنه who was killed by Hajjāj. Hazrat Kumayl رحمه الله said that Hazrat Ali رضي الله عنه took him by his hands towards an area of the desert. When they reached, Hazrat Ali رضي الله عنه took a deep breath and said; “O Kumayl ibn Ziyād! The hearts are like vessels and the best hearts are those which store knowledge the most. Remember what I am saying to you.
People can be divided into three categories:
1. An Ālim Rabbānī (an Aalim who is fully conscious of Allah Ta’ala .جل جلاله)
2. A student who is on the path of salvation.
3. The riffraff who follow every Tom, Dick and Harry. They are swayed by every wind. They neither illuminate themselves with the light of knowledge, nor do they seek refuge in a firm support (Allah Ta’ala جل جلاله.)
Knowledge is better than wealth because it will safeguard you, whereas you have to safeguard wealth. Knowledge increases with action, while wealth decreases when it is spent. Knowledge is the authority, while wealth is under an authority. The effects of wealth disappear when wealth disappears, whereas love for an Aalim is an obligation which can be fulfilled through it.
Knowledge earns an Aalim obedience while he is alive, and people speak good about him after his death.
Those who hoarded wealth died even while they were alive. ‘Ulama however, remain forever – they may have departed (from this world), but their lessons are present in the hearts.
Oh, how sad! There is over here (Hazrat Ali رضي الله عنه pointed to his chest) bearers of knowledge (Ulama) who cannot be trusted. They use Deen as a tool to acquire this world. They use Allah’s favours on His servants and His proofs in His Book to display their authority. There are also those who oppose those who are on truth. Such a person has no insight, and the first uncertainty to creep into his heart causes him to become doubtful. He is neither on this side nor on that side. Furthermore there are those who are desirous of pleasures and are tightly bound to desires, while some are fully engrossed in accumulating wealth and hoarding it. They have nothing whatsoever to do with inviting towards the Deen. In fact, they have a closer resemblance to dumb grazing animals.
This is how knowledge dies with the death of those who bear it. By Allah, this is how it will happen. The world will not be deprived of a person who stands up for Allah with absolute proofs so that the proofs and evidences of Allah are not disproved. Such Ulama are very few in number, but are of the highest value in Allah’s sight. Allah Ta’ala safeguards His proofs through them so that they may convey them and embed them in the hearts of those who are like them. Knowledge reached the essence of the matter through them. They softened it (knowledge) and made pleasant what the opulent considered to be unpleasant. They made familiar what the ignorant considered foreign and difficult. They inhabited the world with the bodies of its souls to the highest abodes. They are the true deputies of Allah Ta’ala in His land, and the callers to His Deen. Oh if only I could see them!
I seek forgiveness from Allah Ta’ala جل جلاله for myself and for you. You may now get up if you wish.”
REFERENCE: Mawaaizus Sahaba (Page 223 to 226)
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THE ENCOURAGEMENT OF HAZRAT ABDULLAH BIN MAS’OOD رضي الله عنه TOWARDS KNOWLEDGE
Hazrat Hāroon bin Rabaab رحمه الله has narrated that Hazrat Abdullāh bin Mas’ood رضي الله عنه advised; “Start your mornings as either an Aalim or one busy acquiring the knowledge of Deen but do not be something other than these two because anyone other than these is an ignorant person. Verily, out of their happiness for what he is doing, the angels spread out their wings for a person who ventures out in the morning to seek knowledge.”
Hazrat Abdullāh bin Mas’ood رضي الله عنه once addressed the people saying; “O people! Ensure that you acquire the knowledge of Deen before it is taken away from this world. The manner by which it will be taken away is the departure of its bearers. Ensure that you acquire knowledge of Deen because none of you knows just when you will need it. Ensure that you acquire knowledge of Deen but beware of hair-splitting and excessiveness. You should also ensure that you follow traditions (that which the Sahaba رضوان الله عليهم اجمعين did) because there will soon appear people who will recite the Qur’ān but then cast it behind their backs.”
Hazrat Abul Ahwas رحمه الله has narrated that Hazrat Abdullāh bin Mas’ood رضي الله عنه said; “No person is born an Aalim. Knowledge is gained only through studies.” Hazrat Abdullāh bin Mas’ood رضي الله عنه has further advised; “Start your mornings as either an Aalim or one busy acquiring the knowledge of Deen but do not be something other than these two. If you are unable to do this, then at least have love for the Ulama and never despise them.”
REFERENCE: Hayaatus Sahaba (Page 201)
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SOME PERTINENT LESSONS FROM THE AHLULLĀH
1. The acquiring of basic fundamental knowledge is a compulsion on everyone.
2. Ignorance is no excuse; we always need to maintain the temperament of being a student throughout our lives.
3. We have to be extremely careful whom we follow for guidance; we have to refer to a pious personality who is not only knowledgeable but is steadfast on Deen. The need for رجال الله (the men of Allah Ta’ala جل جلاله) cannot be overemphasised.
4. We should avoid getting into arguments with people who are generally not prepared to heed advice. It is best to remain silent and make duaa for their guidance.
5. If we cannot study, we should at least help students financially, be supportive or engage in duaa for those who wish to pursue Deeni knowledge.
6. Love the Ulama; for they are undoubtedly the heirs of the Ambiyaa عليهم السلام
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FUNDAMENTALS AND PRINCIPLES
When death approached Hazrat Abu Bakr رضي الله عنه he called for Hazrat Umar رضي الله عنه and said to him; “Fear Allah, O Umar! Know that certain deeds have to be done for Allah Ta’ala جل جلاله during the day which He does not accept when they are done by night. And there are certain deeds which have to be done at night which He does not accept when they are done by day.”
(EXPLANATION: The above advice consists of certain fundamentals and principles which regulates man’s life in a manner which would lead to his salvation in this world and the Hereafter.
The first of these is to fulfil each deed at its appointed time – either during the day or at night. This must be done in a manner whereby no deed is postponed or delayed from its appointed time. Procrastination leads to work accumulating which then results in it being completely abandoned.)
Hazrat Abu Bakr رضي الله عنه then cautioned Hazrat Umar رضي الله عنه ;“Furthermore, Allah Ta’ala جل جلاله does not accept an optional deed until the obligatory deed is fulfilled.”
(EXPLANATION: This is also essential in arranging ones duties and obligations. When there are many deeds to be fulfilled, the obligatory deeds must be given preference over the optional. This is the principle of ‘first things first’ which many Muslims are ignorant of. Feeding the poor and needy takes precedence over a Nafl Hajj. Providing for one’s family takes precedence over charity, etc)
Hazrat Abu Bakr رضي الله عنه effectively admonished Hazrat Umar رضي الله عنه by saying; “Those whose scale of deeds will be heavy on the Day of Resurrection shall be so because they followed the truth in this world and considered it to be serious. Therefore, when the truth is placed on the scale tomorrow, it will most certainly be heavy. As for those whose scale of deeds will be light on the Day of Resurrection, it will be so because they followed falsehood in this world and considered the truth as trivial. Therefore, when falsehood is placed on the scale tomorrow, it will most certainly be light.”
(EXPLANATION: Man should carefully reflect on his actions in this world. If they are found to be deficient and defective, he should rectify them as they will be placed on his scale on the Day of Qiyaamah and an account will be taken of his deeds. It is therefore imperative that he assess his deeds before they are placed on the scale of Allah Ta’ala جل جلاله on the Day of Qiyaamah.)
Hazrat Abu Bakr رضي الله عنه advised Hazrat Umar رضي الله عنه; “When Allah Ta’ala described the inhabitants of Paradise, He spoke about their most virtuous deeds and He overlooked their evils. When I think of these people, I think to myself: ‘I fear I will not be able to join them.'”
“When Allah Ta’ala جل جلاله described the inmates of the Hell-fire, He spoke about their vilest deeds and rejected their good deeds. When I think of these people, I think to myself: ‘I hope I am not placed with them.’ A person has to possess the qualities of yearning and fear. He must neither place too much hope in Allah Ta’ala’s mercy, nor must he be despondent of Allah Ta’ala’s mercy.”
(EXPLANATION: Man’s temperament must be suspended between hope and fear. He should not be so overwhelmed by fear that he becomes totally despondent. He must not be so overwhelmed by feeling secure that it leads him to lethargy and having hope in Allah Ta’ala’s mercy. If man adheres to these fundamentals, he will never feel threatened by death as he has made sufficient preparations for it.)
Hazrat Abu Bakr رضي الله عنه finally said to Hazrat Umar رضي الله عنه,“If you remember and uphold this advice of mine, there will be nothing of the unseen more beloved to you than death which is bound to come to you. If you disregard this advice of mine, there will be nothing of the unseen more detestable to you than death, which you will not be able to escape.”
REFLECTIONS
Rasoolullah صلى الله عليه وسلم had said; “If I were to take a bosom friend from my Ummah, I would have taken Abu Bakr. However, it is the brotherhood and love of Islam (which transcends everything).” We learn that Hazrat Abu Bakr رضي الله عنه was a companion of Rasoolullah صلى الله عليه وسلم even before Nubuwwah and he was the first male to accept Islam.
He always remained in the service of Rasoolullah صلى الله عليه وسلم throughout his life and he was one of blessed companions who was given the glad tidings of Jannah in this world.
When we reflect on his sublime advices, we are compelled to acknowledge that he was THE most senior of the Sahaba رضوان الله عليهم اجمعين. Our duty therefore, is that we regularly reflect on his advices and implement them in our lives.
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TO RECITE AND PRACTICE ON THE QUR’ĀN SHAREEF
Hazrat Abdur Rahmān bin Ubai Abzi رضي الله عنه appointed a villager as governor over the Quraish. When Hazrat Umar رضي الله عنه enquired the reason for this, he replied; “I have not seen anyone recite more Qur’ān Majeed than he.” Hazrat Umar رضي الله عنه was very pleased and said; “You have done very well. Verily Allah Ta’ala جل جلاله elevates some owing to this Qur’ān Majeed and degrades others due to it.” The name of the person who was made governor of Makkah Mukarramah was Nāfi’ bin Abdil Harth رحمه الله.
Through his recitation of the Qur’ān Majeed, Allah Ta’ala جل جلاله bestowed such honour and status on this person. From this we learn that even worldly honour and rank are achieved through the barakah of the Qur’ān Majeed. Here, the mere recitation of the Qur’ān Majeed is mentioned, which is secondary. The actual and true object of the Qur’ān Majeed is to practice upon it. With regards to the Sahaba رضوان الله عليهم اجمعين, there was no such thing as mere recitation without practicing on it’s injuction. SubhānAllāh, they were embodiments of the Qur’ān Majeed.
REFERENCE: Tambeehul Ghāfileen
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THE FERVOUR OF HAZRAT ABU DARDĀ رضي الله عنه FOR KNOWLEDGE
Hazrat Abu Dardā رضي الله عنه once said; “Had it not been for three things, I would have loved to be no longer in this world.”
When asked what the three things were, Hazrat Abu Dardā رضي الله عنه said; “(The first is) Placing my head on the ground before my Creator in Sajdah during the hours of the day and night so that it is sent ahead (as rewards) for my (true) life (in the Aakhirah). (The second is) Enduring thirst during hot afternoons (while fasting) and (the third is) sitting with people who choose their speech carefully as you choose your fruit.”
SOURCE: HAYAATUS SAHĀBA (Page 204) REFLECTIONS
1. It is indeed a sad reflection on the Ummah that we have alienated ourselves from the temperament of servitude. It was the noble practice of Sayyiduna Rasoolullah صلى الله عليه وسلم that he would resort to Salaah for any difficulty he faced. There was an attitude of urgency in imploring Allah Ta’ala جل جلاله for His assistance.
When we examine our lives, we find that we come carelessly for Salaah. There is no connection with the heart towards our Creator جل جلاله. Our posture is haphazard, there is little time spent in Salaah and a general disregard for etiquettes. We have to rectify our habits because our lack of humility in Salaah is being witnessed by the younger generation. Hence, they too are not attaching due importance to this vital pillar of Islam.
2. It was the noble practice of Sayyiduna Rasoolullah صلى الله عليه وسلم to fast regularly; the spiritual and health benefits are immense but generally, there is a decided lack of concern with regards to optional fasting. Our Ulama have advised that when our stomachs are empty, our hearts open up. Fasting serves as a ‘shortcut’ to the recognition of Allah Ta’ala جل جلاله. We should therefore, make a concerted effort in keeping optional fasts when we are free (because invariably, we eat excessively in our spare time).
3. Associating with people who remain silent and who choose their words carefully is a means of progress. Hazrat Imām Abu Hanīfah رحمه الله has said that although the tongue is small in size, it can cause massive problems. When we examine the life of Sayyiduna Rasoolullah صلى الله عليه وسلم ,we find that he was predominantly silent and carefully chose his words. This habit was emulated by his noble companions رضوان الله عليهم اجمعين and our pious predecessors رحمهم الله.
My respected mentor Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has given a simple prescription prior to saying anything; first reflect whether what you are wanting to say – will this benefit you in this world or the Aakhirah? Just a few moments of contemplation can be a source of goodness and protection.
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HUMAN INSTINCTS
Hazrat Mufti Ebrahim Salejee حفظه الله once mentioned that Allah Ta’ala جل جلاله states in the Qur’ān Majeed:
َ“(Turn away from every path and) keep your face erect and firm for that deen which is absolutely straight and correct. This is the fitrat (natural disposition) upon which Allah Ta’ala جل جلاله has created mankind .”
(Surah Rum verse 30)
Allah Ta‘ala جل جلاله speaks of two aspects in this āyah. The first is to remain firm and straight on deen. This is the test for man, as he has been created with feelings. A pillar can remain firm and straight and will not be affected by various conditions. However, a human has feelings and gets affected by surrounding conditions.
The other aspect that Allah Ta‘ala جل جلاله speaks of in this āyah is that of fitrat. Fitrat could be translated as ‘natural disposition’ or ‘instinct’. Every creation has a fitrat. We study the fitrat (instinct) of ants, honey bees, and many other creations. But what about the fitrat of man? As long as everything remains within the demands of its natural characteristic and instinct then it seems pleasant.
Hazrat Shah Waliyyullah Sahib رحمه الله, who was one of the greatest ‘Ulama and philosophers in the past three centuries, explains that man’s fitrat is to seek his Creator and understand who He is. Once a person identifies his Creator, the very next question is, how do I appreciate Him? What must I do to please Him?
SOURCE: IHYAA’UDDEEN
REFLECTIONS
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has advised that whoever has made the Aakhirah the sole concern of his life, Allah Ta’ala جل جلاله will suffice for all his concerns of the world. And whoever has made the world (acquiring material possessions) his main concern (object), Allah Ta’ala جل جلاله does not care in which valley he is destroyed.
We learn that Allah Ta’ala جل جلاله alone should be our objective. Whether family and friends forsake us, we should be at ease because Allah Ta’ala جل جلاله will certainly provide us with the means of greater comfort. When we identify the pleasure of Allah Ta’ala جل جلاله as the ONLY CHOICE, our absorption in His pleasure will make difficulties pleasurable.
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BECOMING CONCEITED BY WORLDLY ATTRACTIONS
Hazrat Ā’ishah رضي الله عنها said; “One day I wore a new armour which belonged to me. I began looking at it and I became conceited by it.”
Hazrat Abu Bakr رضي الله عنه saw her and said; “What are you looking at? Allah Ta’ala جل جلاله is not looking at you!!!”
Hazrat Ā’ishah رضي الله عنها asked; “And why is that?”
Hazrat Abu Bakr رضي الله عنه admonished her saying; “Don’t you know that when a person becomes conceited by the attractions of this world, his Lord detests him until he gives up that beautification?”
Hazrat Ā’ishah رضي الله عنها removed the armour and gave it in charity. Hazrat Abu Bakr رضي الله عنه said; “Perhaps that will be an expiation for you.”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
Hazrat Mufti Ebrahīm Salejee Sahib حفظه الله has stated that we will always be faced with different challenges. When Sayyiduna Rasoolullah صلى الله عليه وسلم left this world, there was the challenge of those who reneged from Islam. Thereafter in another era the challenge of preserving the Ahādith of Rasoolullah صلى الله عليه وسلم arose. Challenges always existed and will continue to surface in different forms until the Day of Qiyaamah.
However, there will always be a group who will stand for the truth. They will work tirelessly to preserve Islam in the face of these different challenges and clear the way for the Ummah.
A great deficiency in the Ummah is the disease of the desire for fame. People are enjoying the bounties of Allah Ta’ala جل جلاله while attaching importance to themselves thinking it to be their accomplishments. The result is that we have lost focus on the temporary nature of this world and have forgotten the Aakhirah. We have succumbed to the temptations of conceit and as a result, have become detested in the Court of Allah Ta’ala جل جلاله. Therefore the only way for us to secure the mercy of Allah Ta’ala جل جلاله is to abandon our lust for vanity and adopt humility. (Extracted from the teachings of Hazrat Shafeequl Ummah رحمه الله)
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AN AALIM WHO LOVES THIS WORLD
Hazrat Umar رضي الله عنه said; “If you see an Aalim who loves this world, you must be suspicious of him with regards to his Deen because every lover becomes engrossed in what he loves.”
Hazrat Umar رضي الله عنه further advised; “The thing I fear most for this Ummah is a person who is knowledgeable with his tongue, but ignorant in his heart.”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
Amongst our senior Ulama, Faqeehul Ummah Hazrat Mufti Mahmood Hasan Gangohi رحمه الله was a personality who was passionate about the welfare of his students. Once, a student fell very ill and he could not even walk around easily. A bad odour emanated from his body and none of the students were willing to approach him. They found it difficult to even speak to him. Despite this, our Hazrat Mufti Mahmood Hasan Gangohi Saheb رحمه الله would visit him, enquire if he needed anything and would also send food for him. Sometimes, Hazrat Mufti Saheb رحمه الله would personally give him some money and would also take care of all his needs. Once, during the winter season, Hazrat Mufti Saheb رحمه الله noticed that he had no warm clothing. He took his own blanket and personally handed it over to him. Hazrat Mufti Saheb رحمه الله made such arrangements for him that he, as well as his friends, enjoyed the warmth of this blanket for many years thereafter.
(Hazrat Mufti Mahmood Hasan Gangohi – رحمه الله His life and works, pg. 58)
The amazing commitment to the institution of knowledge gives testimony to the intense love for Rasoolullah صلى الله عليه وسلم in the heart of Faqeehul Ummah Hazrat Mufti Mahmood Hasan Gangohi Sahib رحمه الله and serves as a great lesson for us. May Allah Ta’ala جل جلاله grant him the highest stages in Jannah and bless us with the tawfeeq to honour the students of Deen.
آمين يارب العالمين
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DO NOT BECOME NEGLECTFUL
Hazrat Umar رضي الله عنه once advised; “Do not allow people to cause you to become neglectful of yourself because you are responsible for your affairs, not them.”
Hazrat Umar رضي الله عنه further added; “Do not spend the day heedlessly because whatever you do is recorded.”
He then said; “When you commit a wrong, follow it with a good deed because I have not seen anything more desirous and more swift in catching up than a new good deed for an old sin.”
SOURCE: Mawā’izus Sahāba
REFLECTIONS ON RESPECT
Hazrat Moulana Ashraf Ali Thanwi رحمه الله mentioned that we reflect over the level of respect that Imaam Abu Haneefah رحمه الله possessed. Once, someone asked him whether Aswad رحمه الله was more virtuous or Alqamah رحمه الله (two illustrious students of Hazrat Abdullah bin Mas’ood رضي الله عنه)? He replied saying: “Our mouths are not worthy of even taking their names, how can we ever imagine comparing them.” Imaam Abu Haneefah رحمه الله was overwhelmed and engulfed with basic etiquette (of the greatness of the Sahaba رضوان الله عليهم اجمعين) and this was natural in him. Similarly, a Sahaabi رضي الله عنه was asked whether Nabi صلى الله عليه وسلم was bigger or he was bigger. The intention of the questioner was in regard to age; however he used the word أكبر which means bigger or greater. The Sahaabi replied that Nabi صلى الله عليه وسلم is bigger and greater than me however I am older (in age). (Malfoozaat Hakeemul Ummat 10/ 49)
SOURCE: Ihyaauddeen
The need for adab (respect) is absolutely necessary for us to navigate our lives.
DO NOT BECOME NEGLECTFUL
We have succumbed to negligence due to our inattentiveness to the fact that Allah Ta’ala جل جلاله is aware of whatever we do. Furthermore, due to our weaknesses, we have not been careful with regards to whom we associate with, which has resulted in us slipping into disrespect.
Therefore, the simple prescription is that we fear Allah Ta’ala جل جلاله wherever we are and choose pious company to instil within ourselves the concept of answerability to our Rabb.
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FORGIVING THE OPPRESSOR
It is stated with regards to forgiveness in Ma’āriful Hadīth:
“It is related by Hazrat Abu Hurairah رضي الله عنه that Rasoolullah صلى الله عليه وسلم said; Mūsa ibn ‘Imrān عليه السلام once asked the Lord (Allah Ta’ala جل جلاله), ‘O Lord! Who are the noblest of bondsmen in Your sight?’ The Lord (Allah Ta’ala جل جلاله) replied, ‘Those who forgive the guilty when they have him in their control (and are in a position to take revenge)’
(Narrated by Baihaqi)
COMMENTARY: It is worth remembering that the superiority of forgiving the guilty is related only to personal matters (where one’s individual rights or interests are concerned). No one has the right to condone an offence or misdeed committed against Allah Ta’ala جل جلاله, and upon which a punishment is fixed by Him. The practice of Rasoolullah صلى الله عليه وسلم, who was the most merciful of men, was also the same. He always forgave those who wronged him but never failed to punish, according to the Divine Law, people who violated the limits laid down by Allah Ta’ala جل جلاله.
REFLECTIONS ON THE GREAT EXAMPLE OF IMĀM MĀLIK رحمه الله
Ja’far bin Sulaimaan, the ruler of Madinah Munawwarah, had mercilessly beaten Imaam Maalik رحمه الله due to his passing the fatwa that the divorce of a compelled man is invalid (as is the mazhab of Imaam Maalik رحمه الله .)
Later, when the ruler, Mansoor, performed Haj (and came to Madinah Munawwarah), he offered to seek revenge for Imaam Maalik رحمه الله from Ja’far bin Sulaimaan. However, Imaam Maalik رحمه الله refused and said, “May Allah Ta’ala جل جلاله forbid! By Allah Ta’ala جل جلاله! Before the whip could lift from my body, I had already forgiven him, on account of him being related to Rasulullah صلى الله عليه وسلم”
It has been mentioned in another narration that when Imaam Maalik رحمه الله was beaten, he fell unconscious and was carried away in this state. When he regained consciousness and people came to see him, he addressed them saying, “I make you witness that I have forgiven the person who whipped me.”
Daraawardi رحمه الله mentioned, “As Imaam Maalik رحمه الله was being whipped, I heard him say, ‘O Allah! Forgive them for they do not know.’” (These were the exact words uttered by Rasululullah صلى الله عليه وسلم on the occasion of Uhud when he was wounded by the kuffaar.)
(Ad-Deebaaj-ul-Muzahhab 1/131)
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THE CALAMITY OF THIS UMMAH
Hazrat Uthmān رضي الله عنه said; “There is a calamity for every Ummah, and a malady for every bounty. The calamity for this Ummah are the fault finders and critics. They will display before you what you like, while they will conceal what you dislike. The common people are like ostriches; they will follow the first person (who comes to them without checking his credentials).”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
THE OUTLOOK OF HAZRAT IMĀM ABU HANĪFA رحمه الله
Bakr bin Ja’far رحمه الله narrates the following:
Sometimes, a person would enter into the presence of Imaam Abu Hanīfah رحمه الله and begin to speak about other people saying, “Such-and-such transpired to so-and-so.” When the man would wish to speak further about others, Imaam Abu Hanīfah رحمه الله would prevent him from doing so saying, “Leave the topic which you are in (i.e. leave discussing other people’s lives).
What do you say about this deeni mas’alah?” In this manner, Imaam Abu Hanīfah رحمه الله would prevent him from speaking further about people (and would divert his attention to another topic).
Imaam Abu Hanīfah رحمه الله would say, “Be wary of relating such stories of people which they will not be pleased about and will not like you to relate. May Allah Ta‘ala forgive all those who mentioned negative things regarding us, and may Allah Ta‘ala جل جلاله shower His mercy on those who have a positive opinion regarding us. Acquire the true understanding of Deen, and leave out joining people and becoming involved on the wrong path which they have chosen for themselves. If you continue to be concerned about Deen and strive accordingly, Allah Ta‘ala جل جلاله will make people in need of your knowledge one day.”
(‘Uqood-ul-Jummaan pg. 227)
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BEAR THE TEMPORARY HARM
Hazrat Umar رضي الله عنه said; “I pondered over life and realised that when I desired the world, I caused harm to the Hereafter. And when I desired the Hereafter, I caused harm to the world (I suffered worldly harm). If such is the case, bear the harm of what is temporary (ie the world).”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
The advices of Hazrat Mufti Ebrahim Salejee Sahib حفظه الله are extremely important to assist us in securing our Aakhirah. Hazrat Mufti Sahib حفظه الله has mentioned: “Initially when a person does a wrong, there is reluctance and hesitation. This is a favour of Allah Ta‘ala جل جلاله which needs to be appreciated and taken advantage of. When a person ignores this inspiration a few times, it stops and then he does not feel guilty in commiting the worst of sins. On the other hand, if he appreciates it, he will be blessed with more of these inspirations.”
Hazrat Mufti Sahib حفظه الله has further added; “The entire trial is that of resisting temptation which presents itself in various ways. Sometimes it lies in what we look at, what we listen to, or even the type of deals we get involved in. If we leave out temptation, 90% of the battle is won. The month of Ramadhaan is the month wherein we learn self-restraint.”
Hazrat Umar رضي الله عنه has given an exceptional guideline with regards to creating a mindset towards salvation.
He has said; “Deliberation in every matter is good, except for matters related to the Hereafter.” This means that a believer should make the Aakhirah the ultimate objective of his life whilst always contemplating the effects of his actions. May Allah Ta’ala جل جلاله help us to resist temptations and grant us the courage to strive for the Aakhirah.
آمين يارب العالمين
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THE MOST SUPERIOR DEEDS
Hazrat Umar رضي الله عنه has said; “The most superior deeds are:
1. Fulfilling whatever Allah Ta’ala جل جلاله made compulsory;
2. Abstaining from whatever Allah Ta’ala جل جلاله prohibited;
3. Having a true intention for whatever (reward) is with Allah Ta’ala جل جلاله “.
On another occasion, Hazrat Umar رضي الله عنه said to a man; “Adhere to doing deeds of openness.”
The man asked; “O Amīrul Mu’mineen! What are deeds of openness?”
Hazrat Umar رضي الله عنه replied; “Your deeds which, if they are exposed, you will not be ashamed of.”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
Hazrat Moulana Ashraf Ali Thanwi رحمه الله once mentioned; “The Muslim Ummah gaining victory and success is not subject to the Muslims being few or many in number. Rather, victory is based on something else entirely. True victory for the Muslims is to make their sole priority in life engaging in the efforts of Deen and such work that will be pleasing to Allah Ta‘ala جل جلاله. If they gain success against the enemy, they should express gratitude to Allah Ta‘ala جل جلاله, and if they are not (apparently) successful then they should exercise patience. In reality, a , believer is never unsuccessful, even though it may seem as if he did not succeed against the enemy. The reason for a believer always being successful is that he is always earning the reward of the Hereafter, which afterall is the objective and goal of every believer.”
(Malfoozaat Hakeemul Ummat 7/236)
The underlying factor is that we are never negligent of Allah Ta’ala جل جلاله; He states in the Holy Qur’ān:
‘And do not be among the heedless.’
(Surah al-A’raaf 7:205)
The purpose of our existence is the pleasure of Allah Ta’ala جل جلاله and it is our duty that we are never negligent of this objective.
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DO NOT LOOK AT OTHERS WITH CONTEMPT
Hazrat Abu Bakr رضي الله عنه has said; “No one should look down on any Muslim. Surely the most insignificant of Muslims is great in the sight of Allah Ta’ala جل جلاله”.
On another occasion, Hazrat Abu Bakr رضي الله عنه warned; “Beware of boasting. What is there to be boastful about for a creation that was created from soil and who shall return to soil, who is living today and will be dead tomorrow?!”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
Hazrat Mufti Ebrahim Salejee Sahib حفظه الله has mentioned that at times the cause for a person going off the track is an external one, e.g. joining bad company, whilst at other times it is due to some concealed corruption that he has within his heart, e.g. the evil trait of pride. Shaitaan enjoyed the excellent company of the angels, yet he was rejected due to the concealed corruption contained within his heart of pride.
The simple explanation of pride is that a person wishes to be distinguishable from others. He wants to reveal before others that;
“I can do this”;
“I have this type of influence”;
“I enjoy this type of wealth”;
“I have these privileges which others do not have”
It takes a lot of effort and time to rid the heart from this evil trait of pride.
Faqeeh Abul Laith Samarqandi رحمه الله has suggested a four point plan in saving one from pride;
1. Attribute the tawfeeq of every virtuous act to Allah Ta’ala جل جلاله. We must never consider any achievement as being the result of our own efforts. This will inculcate the tawfeeq of gratitude.
2. We should reflect that all bounties being experienced are through the immense favours of Allah Ta’ala جل جلاله. Contemplating on our actions and the favours of Allah Ta’ala جل جلاله will compel us to acknowledge that the bounties are far in excess of what we deserve. This mindset will save us from vanity and conceit.
3. We should always fear whether our deeds are accepted or rejected. It is the prerogative of Allah Ta’ala جل جلاله to either accept or reject any virtuous deed. By constantly fearing whether our deeds are accepted or rejected will save us from the disease of pride.
4. We should reflect on our past sins; fearing that involvement in disobedience impacts on the performance of good deeds. We should express fear whether we will be taken to task for even a single sin; really who is there to save us or conceal our faults?
Hazrat Umar رضي الله عنه has said; “O Man! The acceptance of your repentance is dependent upon you recognising your sins. Reforming your actions lies in your abandoning pride, and improving your shukr (gratitude) lies in your acknowledging your shortcomings.”
SOURCE: Rawadhatus Sawliheen
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DO AS YOU ARE COMMANDED!
Hazrat Ali رضي الله عنه said; “Allah Ta’ala sent revelation to one of His Prophets saying: When the people of a house, abode or village are in a condition which I approve of, and they turn to a condition which I disapprove of, I will certainly convert what they love into what they dislike. When the people of a house, abode or village are in a condition which I disapprove of, and they turn to a condition which I approve of, I will certainly convert what they dislike into what they like.”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
Hazrat Mufti Ebrahim Salejee Sahib حفظه الله has stated that there were two qualities that allowed the Bani Isrā’eel to be appointed as leaders, ie guides for dispensing hidaayat. One was the quality of yaqeen and conviction. When a person has the conviction of anything then he will be prompted to achieve it. For example, a matriculant has the conviction that his success in life depends on his becoming a doctor. Hence, he will thereafter dedicate eight to nine years of his life to acquire a mastery in that field. When it comes to Deen, this should also be our attitude and outlook.
The second quality was that of sabr. We usually confine sabr to a very narrow meaning and feel that it applies only at the time of a calamity. However, it has a very broad meaning. It actually means to commit oneself with consistency. Thus, in any given situation, one should commit oneself to Deen with consistency.
Among the things that one needs to commit oneself to are the teachings of one’s elders. However, this again should be with consistency and not for a day or two, or whenever one feels like.
When one commits oneself to their teachings and informs them of all that relates to one’s islāh (spiritual reformation), this will allow one to gain progress in this path.
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TAKE STOCK OF YOURSELF
Hazrat Umar رضي الله عنه wrote to one of his governors saying; “Take stock of yourself before the severe reckoning (on the Day of Qiyaamah). Surely the one who takes stock of himself at the time of prosperity before the severe reckoning, shall return pleased and jubilant.
As for the person who has been deceived by his life and preoccupied with his desires; his return shall be one of remorse and regret. Remember this admonition so that you may desist from what you are prohibited from.”
SOURCE: Mawā’izus Sahāba
REFLECTIONS
THREE ADVICES BY HASAN BASRI رحمه الله
Hazrat Hasan Basri رحمه الله offered his associates the following three advices:
1. O People! If you desire some insight into your condition after death, then reflect on the state of those who have died before you. The vices or virtues with which people remember them by, will also be your condition.
2. O People! He who regards people to be his followers and believes himself to be a leader of the community, has lost his intelligence. He will be labelled an ignoramus.
3. O People! At the time of death, man will depart with three regrets:
(a) Unaccomplished hopes regarding the accumulation of wealth.
(b) Unfulfilled dreams and desires.
(c) Preparations for the life beyond the grave that had not been made.
This will be the lamentable state of those who regard this worldly life as the purpose of creation. They remain forgetful and indifferent regarding the true goal of life i.e. the Aakhirah.
SOURCE: Haven of Serenity
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PRIORITISE OUR OBJECTIVE!
Hazrat Zayd bin Thābit رضي الله عنه has narrated that Sayyiduna Rasoolullah صلى الله عليه وسلم said; “When a person makes this world his sole concern, Allah Ta’ala جل جلاله causes his affairs to be scattered, causes him to see poverty before his very eyes, and he shall obtain nothing of this world except what was destined for him.
When a person makes the Hereafter his sole concern, Allah Ta’ala جل جلاله brings together all his affairs, provides him with prosperity in his heart (contentment), and the world comes before him while it holds no importance to him.”
SOURCE: Mawā’izus Sahāba
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AN INCIDENT IN THE LIFE OF HAZRAT MUFTI MUHAMMAD SHAFI SAHIB رحمه الله
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared an incident related by his esteemed father of his childhood. Such personalities take lessons from every incident of their lives. Hazrat Mufti Muhammad Shafi Sahib رحمه الله related that when he was a child in Deoband, he played a game of sticks with his brother. (Previously, children were content with simple things in life). The children made small sticks and rolled them down a hill; the one whose pieces rolled the furthest was the winner and would receive a piece of stick from the loser.
Hazrat Mufti Muhammad Shafi Sahib رحمه الله said that whilst playing, he kept losing his sticks until he lost all of them. This grieved him immensely and he cried because he was hurt. It felt as if he had lost everything.
Hazrat Mufti Muhammad Shafi Sahib رحمه الله explained that later in life, when reflecting on this incident which had caused so much of hurt within him, he would laugh at his folly that how could he have valued something so worthless. Hazrat Mufti Sahib رحمه الله said that as we become older, we become wiser and more sensible. Now our priorities are wealth, building mansions and driving fancy cars. We consider these things as real. We need to understand that in the Aakhirah, all these ‘real things’ will be worthless just as the pieces of sticks. What was valuable in the world would be absolutely useless on the Day of Qiyaamah. The only thing that will assist us in securing Jannah are our good deeds (and observing Huqooqul ‘Ibaad – rights of others).
SOURCE: A Successful Believer (The Wealth of the Qur’an)
The perspective shared by Hazrat Mufti Muhammad Shafi Sahib رحمه الله underlines our deviation from the path of salvation. We have certainly distorted our priorities and have focused our energies towards acquiring the world. We will only get what has been allotted by Allah Ta’ala جل جلاله, nothing can be achieved through more effort. Our attitude gives testimony of our preference to this world at the expense of the Aakhirah. The dire need is that we implore Allah Ta’ala جل جلاله to guide us towards rectifying our objective in life.
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THOSE “LITTLE” MUSTAHAB ACTS
In a Hadīth-e-Qudsi, Allah Ta’ala جل جلاله says: “My servant continually gains closeness to Me by virtue of Nafl acts until I reserve (special) love for him.” (Bukhari)
WHY ARE MUSTAHAB ACTS NECESSARY?
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that we all realise that the status of Fardh is the loftiest. Then comes the stage of Waajib acts, followed by the Sunnat-e-Muakkadah and then Mustahab acts which are also termed as Nawaafil and Sunnat- e-Ghair Muakkadah. We all know that Mustahab acts are not obligatory in practice. Hazrat Thaanwi رحمه الله has discussed the importance of Mustahab acts, albeit not the Fiqhi angle.
Hazrat Thaanwi رحمه الله has stated that our complacency in the performance of Mustahab acts is due to our ignorance of the innumerable benefits and blessings associated with them. If one realises the benefits and blessings which a minute Mustahab act carries, one will be compelled to confess to the immense bounties that have slipped away due to one being unaware of these precious pearls.
Hazrat Thaanwi رحمه الله has explained that a lover is always in search of doing things which make the beloved happy. When he comes to know that his beloved loves certain acts, he strives to render those acts. He will not want to leave out the slightest act which his beloved enjoys and is happy about. If we develop this type of love for Allah Ta’ala جل جلاله, then we will appreciate these Mustahab acts. These Mustahab acts are in fact the Rahmah (mercy) of Allah Ta’ala جل جلاله and the compassion of Sayyiduna Rasoolullah صلى الله عليه وسلم; for they have mentioned these actions which bring about the pleasure of Allah Ta’ala جل جلاله, in detail.
If only necessary acts were mentioned in Shariah, those who have intense love for Allah Ta’ala جل جلاله would have been extremely disconcerted. This is because a lover does not make do with compulsory duties. He understands the compulsion of these actions but he wishes to go further and carry out those actions which will make the beloved (Allah Ta’ala جل جلاله) turn to him even more.
SOURCE: The Road to Allah
(Selected discourses of Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله)
My beloved Sheikh, Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has so beautifully advised that a lover has the conviction that a Mustahab act is purely optional but he will be punctual on it as if it is compulsory.
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COURAGE AND ABILITY
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has stated that people tend to say; “We really wanted to accomplish that particular task but failed to do so.” Hazrat Thaanwi has stated on oath that such people had not the least intention to accomplish that task رحمه الله but merely a wish to do so.
Intention is the name of that state wherein the thought of accomplishing a voluntary task occurs to a person.
He is subsequently consumed thereby and makes every possible effort to see it to completion. On the other hand, a situation arises where a certain task cannot be completed even after making the necessary effort.
Hazrat Thaanwi رحمه الله has stated that despite making an ‘effort’ one fails to secure the end result of that action. Why is this not the case with our worldly affairs which always prosper? If an individual has said that he made every possible effort in spite of which he failed such failure cannot be acknowledged. The individual will be told; “You merely had a wish and not the intention to accomplish this task.”
What we learn is that intention is that ability or power whereby man can develop control over every entity in creation. We have two armies; one is the army of the Malā’ikah (angels) whilst the other army is that of the Shayāteen (devils). There is a constant battle between them; one group is desirous of wanting to save us from evil while the other group desires to entrap us in sin. Victory or defeat of either of these armies is dependent on our intention and will. If we intend to sin, the army of the Malā’ikah will be defeated and cannot gain dominance. Similarly, if our intention is to abstain from sin, the army of the Shayāteen will be overpowered.
What is regrettable is that we have such immense potential, yet we say; “We are helpless when it comes to giving up sin.” We need to understand that we are not helpless, rather we have not formed the true intention to give up sin. This is primarily because the seriousness and fear of sin has not entered our hearts. When we trivialise disobedience, we will be vulnerable to the onslaught of the army of the Shayāteen. The choice of success or failure is dependent on our willpower to make the correct choices. May Allah Ta’ala جل جلاله guide us in making the right decision.
آمين يارب العالمين
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WHERE ALLAH TA’ALA جل جلاله IS NOT REMEMBERED
Allah Ta’ala جل جلاله states in the Holy Qur’ān:
(Surah Al-Ahzaab)
This verse gives the command that we need to remember Allah Ta’ala جل جلاله excessively. Man has a great need to engage in Zikrullah and not a moment should go by without it. Every moment wherein Allah Ta’ala جل جلاله is not remembered will cause man tremendous loss.
A pious servant of Allah Ta’ala جل جلاله who possessed Ma’ārifah, said that if a person was involved in Zikrullah for an entire year and then becomes inattentive for a moment; his loss is greater than what he had earned. The loss suffered due to negligence of a single moment will be greater than the moments of remembrance of Allah Ta’ala جل جلاله and the rewards attained thereby.
In a narration of Baihaqi; Sayyidah Ā’ishah رضي الله عنها reported that Rasoolullah صلى الله عليه وسلم said; “When time is spent without remembering Allah Ta’ala, then on the day of Resurrection man will regret.”
REFLECTIONS
Sayyiduna Rasoolullah صلى الله عليه وسلم said; “I command you to make Zikr of Allah constantly. It is like a man who is pursued by his enemy and he hurries into a safe and strong fort to save himself. Similarly, a person cannot save himself from Shaitān without the remembrance of Allah.” If a person has only this characteristic that his tongue is always engaged in the remembrance of Allah Ta’ala جل جلاله and he is accustomed to Zikr, then he can protect himself from the enemy because the enemy only enters when a person is negligent. The enemy (Shaitān) is on the continuous lookout for a person who is negligent of Zikr, so that he may attack him.
SOURCE: Merits of the Remembrance of Allah
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has said that a simple definition of Zikrullah is that darkness departs and whiteness sets in.
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NO GREATER DEED THAN ZIKR
In Musnad Ahmad there is a Hadīth narrated by Hazrat Mu’ādh bin Jabal رضي الله عنه that Sayyiduna Rasoolullah صلى الله عليه وسلم said; “A man cannot perform a deed greater than Zikr in the hope that it will rescue him from Allah’s punishment.”
It has been reported by Tirmidhi that Hazrat Mu’ādh bin Jabal رضي الله عنه narrated that Sayyiduna Rasoolullah صلى الله عليه وسلم asked the Sahaba رضوان الله عليهم اجمعين;“Shall I not tell you of a deed better than all deeds and most pure and high ranking in the sight of your King and better than spending gold and silver? Rather, better also than your contending with your enemy and severing their necks and having your necks severed by them?”
The Sahaba رضوان الله عليهم اجمعين responded; “Of course, do tell us, Yaa Rasoolullah (صلى الله عليه وسلم)”
He صلى الله عليه وسلم replied; “It is (the) Zikr of Allah.”
SOURCE: Merits of the Remembrance of Allah
REFLECTIONS
Probably the greatest need for us is to develop an attachment and love for Zikrullah. In the absence of love, very little will be achieved. On the road to the love of Allah Ta’ala جل جلاله, every difficulty becomes pleasurable because the object is the pleasure of Allah Ta’ala جل جلاله.
Faqeehul Ummah Hazrat Mufti Mahmood Hasan Gangohi Sahib رحمه الله has shared an amazing perspective in the life of Hazrat Moulana Rasheed Ahmad Gangohi Sahib رحمه الله. Someone asked him how much Zikr he makes. Hazrat Gangohi رحمه الله replied; “The age of making Zikr has now gone by. The organs and limbs have become weak. The strength to read has been taken away. Nevertheless, I make Zikr 125000 a day.” (This was Hazrat Gangohi’s رحمه الله daily routine, together with teaching Hadīth and counselling his disciples on matters related to islāh)
Some may express astonishment at the daily habit of Hazrat Gangohi رحمه الله but we have to search for the factor that motivated him to make Zikr so excessively. We are compelled to deduce that it was nothing but the love of Allah Ta’ala جل جلاله that made him sacrifice his time so that he could communicate with his Rabb. It was his normal habit to lie down for a little while at night and then wake up to perform Salaah (and other devotional practices).
In the words of Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله, he has said that upon courage is the assured assistance of Allah Ta’ala جل جلاله . Undoubtedly, one of the easiest ways to learn courage and determination is to sit in the company of the Ahlullāh.
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TASBEEH FĀTHIMI
It is well known that the beloved daughter of Rasoolullah صلى الله عليه وسلم Hazrat Fāthima رضي الله عنها used to perform all the domestic duties with her own hands. She drew water from the well herself and carried it home herself. She ground the corn in a mill-stone by herself. Once she asked Rasoolullah صلى الله عليه وسلم to provide her with a domestic servant, upon which Rasoolullah صلى الله عليه وسلم said; “I will tell you of something that will serve you better than a domestic servant. Recite:
33 times سبحان الله
33 times الحمد لله
34 times الله اكبر
after each Salaah and on retiring to bed. This will be of greater value to you than a servant.”
Another Hadīth states; “Whoever will recite after each Salaah
33 times سبحان الله
33 times الحمد لله
34 times الله اكبر
And at the end of it, the Kalimah of:
لَا إِلهَ إلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ
(There is none worthy of worship except Allah. He is alone. He has no partner. For Him is all praise and He has power over everything)
All his sins will be forgiven even if they be as profuse as the foam of the sea.”
We learn from the Ahlullāh that by virtue of reciting the Tasbeeh Fāthimi, Allah Ta’ala جل جلاله also grants the reciter physical strength over and above the rewards mentioned.
The impediment in our lives is that we engage in Zikrullah half-heartedly. We simply make Zikr as an “add on” in our schedules.
Intimate moments spent in Zikr are amongst the most precious moments in this world. We have not realised the enormity of Zikr. We would engaged excessively in Zikrullah had we been eager to learn the blessings thereof.
When we do create time in our schedules for Zikrullah, we allow ourselves to be distracted by minor issues. It is as though we are making Zikrullah but without presence of mind (although this too is beneficial). To assist us in making the Zikr of Allah Ta’ala جل جلاله mindfully, we simply need to remind ourselves that we are going to remember Allah Ta’ala جل جلاله. All other thoughts need to be driven out of our minds so that the essence of Zikrullah is attained i.e. to attain the pleasure and love for Allah Ta’ala جل جلاله.
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DECEPTION OF THE WORLD
Hazrat Hasan Basri رحمه الله said; “May Allah have mercy upon those who were given this world as a trust and they, in turn, entrusted it to others and passed away, freed from the worries of the world!” The blessed saint also advised; “If anyone prevents you from the observance of Deen, defy him; but if someone hinders you from gaining a worldly advantage, leave it for him and have no care.”
Hazrat Abu Haazim رحمه الله said; “Protect yourself from worldly attractions! On the Day of Resurrection, a man will be summoned and the announcement shall be made: ‘He is a man who set great value upon things which had been condemned by Allah Ta’ala.'”
How true is the statement of Hazrat Abdullah bin Mas’ood رضي الله عنه where he admonished; “Everybody is, so to say, a guest in his own house; and all his possessions are like borrowed things. The guest shall go back home (to the Aakhirah) and the borrowed things shall have to be returned.”
Once Hazrat Rābi’ah Basriyyah رحمة الله عليها was sitting in company with some people who were talking of the world reproachfully. She advised; “Do not talk of the world. Do not talk of it even disparagingly. For, your talking of it (the world) shows that you consider it to be worth talking about, and something of consequence. If it were of no consequence in your sight, you would not like to make mention of it. (For who would talk about filth that men excrete?)”
Hazrat Fudhail رحمه الله once said; “If I were presented all the riches of the world, with the assurance that no reckoning will be made for it, I would not accept it. For me, it is disgusting like carrion, which you avoid for fear of polluting your clothes.”
Hazrat Hasan Basri رحمه الله further advised; “Banī Isrā’eel, though they worshipped Allah Ta’ala, became degenerate and began to worship idols because of their love for the world.” He also admonished; “Man always considers his wealth to be little, but he never regards his virtues to be few. He does not care if any calamity befalls his religion but feels upset if any harm comes to his worldly life.”
SOURCE: Fazā’il-e-Sadaqaat
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PROPHETIC REFLECTIONS
It is narrated by Ibn Abbās رضي الله عنهما that Sayyiduna Rasoolullah صلى الله عليه وسلم said:
نِعْمَتَانِ مَغْبُوْنٌ فِيْهِمَا كَثِيْرٌ مِنَ النَّاسِ الصِّحَّةُ وَالْفَرَاغُ
‘There are two blessings (of Allah Ta’ala جل جلاله) which people do not appreciate (properly and for the lack of their appreciation), they suffer tremendous loss; these are good health and leisure.’ (Bukhāri)
Allāmah Jalāluddeen Suyūti رحمه الله has further stressed this point in the light of the teachings of Sayyiduna Rasoolullah صلى الله عليه وسلم where he said that man can devote himself to the worship of Allah Ta’ala جل جلاله only when he is in good health and is also free from the worries of livelihood. If he has both good health and leisure, and (yet) does not devote himself to the worship of Allah Ta’ala جل جلاله due to idleness and a lethargic way of life, he is indeed unfortunate and a loser.
The great poet Khāqāni had asserted that after thirty long years of toilsome experiences, he discovered that the remembrance of Allah Ta’ala جل جلاله for a moment was far better than the kingdom equal to that of Sayyiduna Sulaimān عليه السلام. It is unanimously acknowledged by our pious predecessors that realisation comes to man only after losing a very precious thing like good health and leisure.
Moments spent in this worldly life without Zikrullah will constitute a constant source of regret in the Aakhirah.
SOURCE: The Reality of Worldly Life
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DRAW OUT TEARS
Hazrat Umar رضي الله عنه has advised; “Draw out excessive tears through pondering and reflecting.”
SOURCE: Mawā’izus Sahāba
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has stated that a major impediment in our lives is the lack of contemplation on the certainty of death. Death is inevitable and nobody is certain about the appointed time of death. If one leaves this world unprepared and in a state of negligence, how will he answer before Allah Ta’ala جل جلاله? Man should always be fearful and he should ensure that he remains far from the displeasure of Allah Ta’ala جل جلاله. The need is to check one’s desires and resist the urge to sin. Man’s actions have to conform to the obedience of Allah Ta’ala جل جلاله.
Furthermore, man should reflect on his death, that one day, he too will have to leave this world empty handed leaving behind everything. The greatest cause of sins is that man has forgotten death. As long as man is enjoying good health and an easy life, he becomes proud and haughty. Not only does he disobey Allah Ta’ala جل جلاله, he even usurps the rights of others. Despite accompaning the funerals of his near and dear ones and burying them with his own hands, he becomes forgetful that he will also be buried by others.
Hazrat Uthmān رضي الله عنه has said that man is living in this world where things are continuously changing. Whatever life has passed cannot be brought back and the reality is that man is living the remainder of his life. The objective of man therefore is to hasten towards actions which will earn the pleasure of Allah Ta’ala جل جلاله. Death will eventually come, if not today, certainly tomorrow! Undoubtedly, the world is a house full of anxiety and deception. Is it wise that man does not reflect?
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THE FASHION CHALLENGE
Hazrat Moulana Yunus Patel Sahib رحمه الله has said that the test of fashion is indeed very severe. It is a madness and an obsession that has afflicted many. Slavery to fashion involves one keeping oneself updated on the trends, styles and designs at the expense of common sense.
Hazrat Moulana Yunus Patel Sahib رحمه الله has said; “Have we ever stopped to think that one day, very soon, we will leave this world wrapped in a simple kafan (shroud), the pattern and style which has remained the same and will always remain as is?”
How has man slipped into futility? Man is consumed by the glitter of fashion but the inescapable reality of death is forgotten. The kafan has no designer names or brands.
Hazrat Moulana Yunus Patel Sahib رحمه الله shares the advice of Hazrat Moulana Jalaaluddeen Rumi رحمه الله where he says; “The world is ‘دار الغرور dārul ghuroor’ – it is an abode of deception. The day man is delivered to his grave, nothing except his shroud accompanies him.”
There is no harm in enjoying the bounties of Allah Ta’ala جل جلاله provided that the obligation of Zakaah is fulfilled. The non payment of Zakaah is a major sin and the punishment is very severe. Furthermore, it is unacceptable to be lavish, exceeding the limits of Shariah and ignoring the plight of the needy. Man should reflect on the plight of the less fortunate who are unemployed and do not have the basic means to survive. Man will most certainly be questioned about his expenditure on the day of Qiyāmah.
The need is to unshackle ourselves from the slavery of fashion and become the slaves of Allah Ta’ala جل جلاله.
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LEADING BY EXAMPLE
Allah Ta’ala جل جلاله commands us in the Holy Qur’ān:
‘O You who believe; save yourselves and your families from the fire…’ (Surah at-Tahreem: 6)
In explaining this verse, Hazrat Abdullāh bin Abbās رضي الله عنهما has advised; “Do that which will please Allah Ta’ala, refrain from His disobedience and command your families to remember and obey Allah Ta’ala. Allah Ta’ala will save you all from the fire of Jahannum.” (Ibn Katheer Vol 7, Page 321)
Parents may advise their children in different ways but the most potent advice is the conduct and character of the parents themselves. Sadly, the opposite is equally true as well. Many children are raised in homes where there are ‘double standards’. The father may be particular in the observance of Salaah but he is dishonest and deceptive in the business.
The father may display excellent character towards people but he is reckless in performing his five daily Salaah with Jamaat. In many of our households, purdah is strictly observed, but when on holiday, our modesty also takes a holiday.
The tragedy in this hypocritical attitude is that our children are given the impression that the observance of Shariah is something we practice when it suits us. If these are the values being continuously imparted by the parents; how do we expect to pass on the values of Islam to our children?
REFLECTIONS
There is no doubt that every parent has great aspirations with regards to their children. They desire their children to be successful in this world and the Aakhirah. It is only natural that parents have hopes that their children will be a source of comfort after their demise.
For these hopes to materialise correct procedures need to be followed.
Nothing is achieved through wishful thinking; the children will have to be raised correctly and the duty of the parents will be to systematically nurtue the values of Islam in their lives. When a proper system is not followed, it is unlikely that the children will live up to the expectations of their parents.
Many parents feel that they have fulfilled the rights of the tarbiyyah of their children by giving them education, toys and gadgets. A major impediment is the lack of concern with regards to who the children associate with. Parents cannot abandon their responsibilities; they need to befriend their children, spend quality time with them and monitor their activities. This will serve as a basis for inculcating the true spirit of Islam in our progeny.
INFORMATION SOURCED: Al-Haadi (Vol 26:1)
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BE INDEBTED TO BEGGARS
Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has warned that one should not boast of favours conferred on beggars. Allah Ta’ala جل جلاله states in the Holy Qur’ān:
‘O you who believe! Do not make your charity worthless by reproach and injury (insult).”
(Surah Baqarah: 264)
Hazratjee رحمه الله has explained: O Muslims! Do not destroy the thawaab of your sadaqah by boasting about it and causing difficulties but rather consider it a favour of the beggar that, through him, we have been given the tawfeeq to give sadaqah (charity). And we should continuously ask Allah Ta’ala جل جلاله for tawfeeq.
The duaa of Sayyiduna Rasoolullah صلى الله عليه وسلم is as follows:
اللَّهُمَّ وَفِّقْنِيْ لِمَا تُحِبُّ وَتَرْضَى مِنَ الْقَوْلِ وَالْعَمَلِ وَالْفِعْلِ وَالنِّيَّةِ وَالْهُدَى إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ
‘O Allah! Grant me the ability (to do) that which You love and are pleased with, be it a word, an act, a deed, an intention or a method (way). Surely You have power over everything.’
This is the statement of Sayyiduna Rasoolullah صلى الله عليه وسلم. Therefore, we should continually ask for tawfeeq from Haq Ta’ala جل جلاله. Furthermore, we should feel indebted to the beggar or else, as it appears in the Hadīth, such an era will also appear that Muslims will go searching for people to give Zakaah to but will find no one who will accept the Zakaah.
Therefore, Allah Ta’ala جل جلاله at a different place addresses the pious (Ashābe Taqwa):
‘And do not claim purity for yourselves. He knows best about him who turns away (from evil).’
(Surah Najm:32)
Hazratjee رحمه الله has said that one should not consider or believe oneself to be pious. Only Allah Ta’ala جل جلاله knows who really is pious. It is possible that despite adopting Taqwa, one includes an item unconsciously which taints and spoils one’s Taqwa. This knowledge is with Allah Ta’ala جل جلاله alone and not with us. Ikhlaas (sincerity) is not a trifling matter; it is a very elevated quality. The underlying factor is that we involve ourselves in actions solely for the pleasure of Allah Ta’alaجل جلاله and never contaminate any deed with any ulterior motive other than Allah Ta’ala’s جل جلاله pleasure.
SOURCE: For Friends (23)
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SAVE YOURSELF FROM RIYÁ
Allah Ta’ala جل جلاله states in the Holy Qur’ān:
‘And whoever hopes to meet his Lord, let him do righteous deeds and associate no one in the worship of his Lord.’
(Surah Kahf: 110)
Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has said that in this verse, it is not stated, “in the worship of Allah”, rather, “in the worship of his Lord (Rabb) appears.” Hazratjee رحمه الله has said that this subtle difference infers that do not associate any partner in the ibaadah of your Rabb. The Mufassireen have said that the word ‘شرك’ actually refers to ‘riyá’ (show). It is possible that in the ibaadah of the Muttaqī, there is riyá (show) that is concealed.
Thus effectively, the verse invites towards ikhlaas (sincerity). The Aayah also indicates that there is death after life in this world; after death will come Qiyāmah where the meeting with Allah Ta’ala جل جلاله will take place. Then one will be accountable for each and every grain as well as every drop of liquid consumed.
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THE BOUNTY OF BEING ABLE TO BREATHE
A Muslim should ponder, “How should I live in this world? I will be called to account for every breath I take. I will be asked, ‘What rights have I fulfilled for the breath inhaled?’ If air did not enter my lungs, what would have happened? What if the air that was inhaled could not be exhaled?”
We thus need to ask ourselves:
1. Was the ability to breathe whilst asleep by one’s own choice?
2. If your breathing were to have slowed down and stopped, and you were faced with death; what would have been your situation?
One breathes without a conscious effort, without having to exert oneself. Inhaling and exhaling take place without any meditation or research. What would have happened if one’s breathing depended on deep pondering? These are matters to consider.
One is compelled to acknowledge one’s absolute hopelessness and total dependence on the mercy of Allah Ta’ala جل جلاله.
SOURCE: For Friends 23
(From the Majaalis of Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله)
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THE MIRACLE OF THE HOLY QUR’ĀN
Hazrat Abu Hurairah رضي الله عنه has narrated that Sayyiduna Rasoolullah صلى الله عليه وسلم said; “Allah gave every Prophet so many miracles to convince people to believe. I have been given the miracle of the Qur’an. I hope that on the Day of Resurrection the number of my followers will be greater than that of the others.”
Every Prophet عليه السلام was given a miracle according to his times and the demand of his mission. Some people supported the Nabi عليه السلام of the era and they prospered, whereas others denied and stumbled into failure. The miracles of the previous Ambiyaa عليهم السلام were for a specific time only. They ceased with their passing away. They are only remembered. The Holy Qur’an, however is a perpetual miracle as though the listener hears it from Sayyiduna Rasoolullah صلى الله عليه وسلم . Furthermore, the Holy Qur’an will remain until the Last Day and continue to influence new people in every generation thereby increasing the numbers of the Ummah of Sayyiduna Rasoolullah صلى الله عليه وسلم day by day.
The Holy Qur’an is unique and a miracle in many ways. The eloquence of the Kalaamullāh is unmatched. The Holy Qur’an is the Word of Allah Ta’ala جل جلاله and it is not creation. It is the manifestation of the will of Allah Ta’ala جل جلاله and all of creation will never match it. In fact, even the Ambiyaa عليهم السلام who are perfect in eloquence and speech, cannot compete with the Word of Allah Ta’ala جل جلاله.
Hazrat Ali رضي الله عنه said in a reply to Kumayl ibn Ziyād; “The Qur’an is a mirror to the previous people, a solution to current problems and a prediction of future events.” Allah Ta’ala جل جلاله sent down the Kalaamullāh to His unlettered Prophet صلى الله عليه وسلم who was unaware of the art of writing or of the history of other nations. Allah Ta’ala جل جلاله informed Rasoolullah صلى الله عليه وسلم of what had occurred previously and what will happen in the future.
The Holy Qur’an is the discourse of the Supreme Being; there is no peer in the creation of His Person, Attributes and Deeds. Then, how can His Words be equalled?
SOURCE: Miracles of the Holy Prophet صلى الله عليه وسلم (Ibn Kathīr)
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NOTHING IS COINCIDENTAL
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared the advice of his illustrious father Hazrat Mufti Muhammad Shafee Sahib رحمه الله who used to say; “It is wrong to say (as people often exclaim) that it was a ‘coincidence’ because nothing in this world is a coincidence.” Everything happens as Allah Ta’ala جل جلاله desires it to happen. It is our habit to describe anything we do not expect as a coincidence. The fact is that Allah Ta’ala جل جلاله is the Master and Creator of this universe; He جل جلاله maintains and sustains it and everything happens as He جل جلاله wishes. Nothing can happen against His جل جلاله desire.
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله states that we must not rely on our plans and strategies. The underlying factor is that we must have faith in مسبب الاسباب -Allah Ta’ala جل جلاله is the Preparer of means or causes.
REFLECTIONS: TURN TO ALLAH TA’ALA جل جلاله
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has stressed that we turn to Allah Ta’ala جل جلاله in our duaas. Whether we have the means or power, we are compelled to turn to Allah Ta’ala جل جلاله we forget to do so.
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that when Pakistan was created, there was great turmoil. At that time, the houses of the Muslims reverberated with the Āyate Kareemah:
لَا إِلهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّيْ كُنْتُ مِنَ الظَّالِمِيْنَ
There was no appeal for anyone to recite this duaa, rather it was a spontaneous response from the Muslims. Even the women made duaa excessively for the welfare of the Muslims. The result was that Allah Ta’ala جل جلاله saved the Muslims.
Let us examine the turmoil existing today. We witness murders being committed before our eyes but are unmoved. We do not turn to Allah Ta’ala جل جلاله. There is no concern for making duaa. We do not hear of any household making a practice of duaa daily. On the contrary, Muslims remain in their homes negligent, tied down to their televisions (in the current scenario, being absorbed by social media). Unwilling to desist from transgression under the prevailing circumstances, are we not inviting punishment from Allah Ta’ala جل جلاله?
For the sake of Allah Ta’ala جل جلاله, let us have mercy on ourselves. Turn to Allah Ta’ala جل جلاله; every Muslim can do it. Let us each offer two rakaats Salaatul Haajah (for the fulfillment of our needs). This will take two to three minutes. Thereafter, make duaa for three minutes. Please! Let us give the suffering Ummah five minutes of our time daily. Can we not stand before Allah Ta’ala جل جلاله and implore Him جل جلاله for mercy and favourable conditions? If we cannot sacrifice a few minutes, then what right do we have to say that we are saddened by the pitiful plight of the Ummah?
It is essential that we make a daily practice of Salaatul Haajah. Furthermore, let us be a source of mercy to ourselves and the Ummah by removing the objects of disobedience in our homes. For the sake of Allah Ta’ala جل جلاله let us give up sins!
Make it a habit to weep before مسبب الاسباب and recite the Āyate Kareemah:
لَا إِلهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّيْ كُنْتُ مِنَ الظَّالِمِيْنَ
Also let us repeat يا سلام repeatedly imploring Allah Ta’ala جل جلاله for peace and security.
Instead of wasting our time on futile discussions, the need of the hour is to turn to Allah Ta’ala جل جلاله. May Allah Ta’ala جل جلاله grant each one of us the ability to fortify our ta’alluq with Him جل جلاله and invite peaceful circumstances through acts of obedience.
آمين يارب العالمين
Information sourced from ‘A Guide To Perfection’ – (Cure for Worries) by Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله
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MINOR LAPSES ARE OVERLOOKED
Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has said that by virtue of us being human, we are prone to error. Just as the word انسان’ insán’ has the root أنس ‘ uns’ (love) in it literally, it also has the quality of نسيان’ nisyán’ (forgetfulness) in it from the aspect of attributes.
So, occasionally, there will be forgetfulness and, occasionally, there will be instances of falling into sin. There is no question of being called to account as minor lapses will occur. Allah Ta’alaجل جلاله states in the Holy Qur’ān:
‘For those who avoid major sins and indecent behaviour, except minor offences.’
(Surah Najm:32)
Hazratjee رحمه الله has explained that the gist of this is that we should continuously save ourselves from obscenities and foul actions. Allah Ta’ala جل جلاله does not look at our petty infringements. Our existence is from the ممكنات’ mumkinát’ (possibilities) therefore, error is also possible. However, how can one persist in evil deeds which includes the committing of sins and keeping evil company? All this forms part of شرك’ shirk’, with respect to deeds and not beliefs.
The underlying factor is that we do not become obstinate in transgression.
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RADHÂ ILAAHI IS THE YARDSTICK
Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has said that the condition for performing any righteous deed is Radhâ Ilaahi (the pleasure of Allah Ta’ala جل جلاله). The deed which Allah Ta’ala جل جلاله is pleased with will be termed as a righteous deed, and any action that does not draw the pleasure of Allah Ta’ala جل جلاله will not be termed as righteous.
Sometimes, an action may outwardly appear to be righteous, but if it does not fall within the category of Radhâ Ilaahi as defined by the laws of Shariah, how can it be termed as drawing the pleasure of Allah Ta’ala جل جلاله?
As an example the institution of Salaah is extremely virtuous. However, if one performs Salaah at the prohibited time, not only will it not earn the pleasure of Allah Ta’ala جل جلاله, but one will be regarded as sinful because the condition of Salaah is that it should be performed at a permissible time.
An individual rises at midnight and performs excessive Nawaafil Salaah. He also recites the Kalaamullāh and engages in Zikrullah. Thereafter he lays down to rest and being so exhausted, he falls asleep only to miss his Fajr Salaah with Jamaat.
Hazratjee رحمه الله exclaims; “My dear brother! Why did you sleep at such a time that you did not perform your Fajr Salaah with Jamaat? A virtuous deed was combined with evil in that Salaah with Jamaat was discarded. It would have been better had he slept through the night and got up with the Fajr Azaan and made his Salaah with Jamaat. He had given such importance to what was Nafl (optional) deeds that he missed out on Salaah with Jamaat. This ‘evil’ was combined with a virtuous deed.”
Our Hazratjee رحمه الله always advised that we observe rights and live within limits. This is a fundamental principle of a pure existence and a means of safety & protection.
SOURCE: For Friends 23
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BENEFIT OF ZIKRULLAH
Ārif Billāh Hazrat Moulana Muhammad Hakeem Akhtar Sahib رحمه الله has posed the question; “What harm is there if one finds no pleasure in remembering Allah Ta’ala?” Hazrat رحمه الله thereafter explained that if one does not enjoy the taste of medicine, will he be deprived of the benefits of the medication? There are many who are consumed by various responsibilities and when they do sit down to make Zikrullah, not only do they not get any satisfaction from Zikrullah but they are overcome by anxieties. They think that due to there not being any pleasure and enjoyment in Zikrullah, is there any benefit in remembering Allah Ta’ala جل جلاله with a disturbed heart?
Hazrat Moulana Muhammad Hakeem Akhtar Sahib رحمه الله has shared some impeccable advice to make us understand. Hazrat رحمه الله gave the example of the traders in Makkah Mukarramah at the time of Hajj. They are so preoccupied with their businesses that they do not have the opportunity to sit and eat meals with ease. The customers throng to the shops whilst the traders make do eating sandwiches while selling a variety of merchandise. Depite eating in this haphazard manner, their bodies are being nourished.
Similarly, although we may be burdened with anxieties and worries, the benefit of Zikrullah creates ‘Noor’ in the heart. Hazrat Moulana Rasheed Ahmad Gangohi Sahib رحمه الله has said; “Let alone worries and anxieties, Zikr done even in a state of heedlessness cannot but have a definite effect on one’s heart.” There are many of us who take chronic medication daily. Although the medicine is not ‘enjoyable’, our bodies derive benefit from them.
Therefore, those who involve themselves in heedlessly taking the name of Allah Ta’ala جل جلاله without experiencing any enjoyment will certainly perceive an increase in spiritual strength. By virtue of Zikrullah, Noor will be created in the heart and there will be a continued increase generated in the life of one’s Īmān. Thus, a person who stops making Zikrullah because he does not find any pleasure cannot be termed as a lover of Allah Ta’ala جل جلاله. He is not عبد اللطيف (the slave of the All Knowing) but rather, he is the slave of pleasures.
One who is persistent in Zikrullah will experience the spiritual benefits conferred upon him from Allah Ta’ala جل جلاله and come into Hisجل جلاله protection.
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that when one perseveres in Zikrullah, depite not experiencing pleasure but rather considering it to be the command of Allah Ta’ala جل جلاله; a day will come when he will be blessed with Wilaayat (the friendship of Allah Ta’ala جل جلاله). The servant will be granted a special connection with Allah Ta’ala جل جلاله and soon will experience immense pleasure in Zikrullah. There have been many amongst the Ahlullāh who have physically perceived sweetness in their mouths by taking the blessed name of Allah Ta’ala جل جلاله.
Are we willing to spend a few minutes daily in Zikrullah as a means of sustenance and survival for our rooh?
SOURCE: THE BENEFIT AND BOUNTY OF LOVE
(Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله)
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TAKING RESPONSIBILITY
Hazrat Moulana Abdul Hamid Sahib حفظه الله shared an experience whilst sitting in the company of Ārif Billāh Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله. A brother dropped a glass of water which resulted in it being spilt across the Dastarkhān (tablecloth). Upon hearing the disturbance, Hazrat Hakeem Sahib رحمه الله asked; “What happened?” Someone responded; “The glass fell.” Hazrat Hakeem Sahib رحمه الله thereafter posed the question; “Did the glass fall on its own?” In correcting the disciple, Hazrat Hakeem Sahib رحمه الله advised; “Learn to take responsibility for your actions. Say: ‘I dropped the glass.’”
This is a great lesson for everyone in that Hazrat Hakeem Sahib رحمه الله was bringing to our attention the need to bear responsibility for whatever we do.
Until and unless we do not take responsibility for our actions, our islah (reformation) will not take place. Unfortunately, we don’t, rather we don’t want to take responsibility for our actions. At times, we refuse to acknowledge our wrongs or there may be some weakness in us which causes us to be in denial. There are people who are addicted to alcohol, substance abuse, gambling, adultery and a host of other evils, but when these problems are acknowledged and assistance is sought; the issues can be rectified. If an individual is ill, but he does not acknowledge the severity of his illness, the illness becomes worse. Similarly, if one is spiritually diseased but he says that he doesn’t have a problem, this makes islah (reformation) very difficult. Acknowledgement of the problem is a sign of progress and when one goes to a spiritual mentor to rectify the malady a cure will be achieved proportionatly to the commitment and courage of the Saalik (seeker of Allah Ta’ala جل جلاله).
In most instances, if there is an argument between the husband and wife, the husband will apportion blame to the wife and the wife will blame the husband. Can we not reflect for a few moments and with sincere hearts say; “I am to blame. I am the problem.” Since we are not prepared to take responsibility, we blame others and as a result the problem becomes worse. Another weakness we have is that when things go wrong, we are quick to blame others but when things go right, we want to take the credit. This is a common spiritual illness which can cause havoc in the spiritual path. This attitude of playing the blame game is indicative of pride.
When we assume responsibility for our actions, we must adopt and display humility. Contrary to our perceptions, acknowledgement will result in the enhancement of our respect and reputation in the hearts of others. It is essential for us to resist the advances of Shaitān and the treachery of the Nafs by adopting determination and displaying good character. If we are going to forgive, overlook the faults of others, stay away from arguments and open the door of reconciliation, Allah Ta’ala جل جلاله will cause unity, mutual love and happiness in our lives.
Allah Ta’ala جل جلاله says in the Kalaamullāh:
‘The good deed and the evil deed cannot be equal. Repel (the evil) with that which is better (to be patient, forgive, etc), then verily, he between whom and you there was enmity, (will become) as though he was a close friend.’
(Surah Fussilāt:34)
Success can only be attained through displaying good character and observing the demands of social etiquettes.
SOURCE: JOURNEY TOWARDS ALLAH (2)
(From the discourses of Hazrat Moulana Abdul Hamid Sahib حفظه الله)
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BENEFIT OF THE COMPANY OF THE AHLULLĀH
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله once instructed an individual who excessively lost his temper to sit in the company of his Khalifa, Moulana Muhammad Hassan Kakorwi رحمه الله who ran a book store in Lucknow. After a few days, the individual wrote to Hazrat Thaanwi رحمه الله informing him that his anger was diminishing; in fact it had come within his control.
He also asked Hazrat Thaanwi رحمه الله the reason for this change as Moulana Muhammad Hassan Kakorwi رحمه الله had not mentioned any Qur’anic Aayah or Hadīth pertaining to anger as advice to him.
Hazrat Hakeemul Ummah رحمه الله replied; “Moulana Muhammad Hassan Kakorwi رحمه الله has the quality of tolerance in his nature, the effect of which has been transferred to your heart because of companionship with him.”
We are therefore compelled to acknowledge that the treasured connection with Allah Ta’ala جل جلاله in the hearts of the Ahlullāh are transferred to the hearts of those who are associated with them.
SOURCE: The Bounty of Love
(Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله)
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BE CAREFUL WITH REGARDS TO THE RIGHTS OF PARENTS
Ārif Billah Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله has related an incident of a person in Bombay who had a pious countenance and was dressed in a kurta. Due to the love of his wife, he behaved disrespectfully towards his mother by saying something inappropriate. The heartbroken mother gave him a twofold curse. The first was that he will become a pauper and the second was that Allah Ta’ala جل جلاله should deprive him from participating in her Janāza Salaah.
The person afflicted by the curses of his mother said to Hazrat Hakeem Sahib رحمه الله; “Inspite of this long kurta, my Tasbeehaat and Tahajjud, my mother’s curse still affected me. I have become penniless and was unable to participate in my mother’s Janāza Salaah.” It has been mentioned by Sayyiduna Rasoolullah صلى الله عليه وسلم; “One who torments his parents will not leave this world until he experiences the punishment of his action.” A Sahabi رضي الله عنه asked Sayyiduna Rasoolullah صلى الله عليه وسلم; “What if parents are oppressive towards us?” Sayyiduna Rasoolullah صلى الله عليه وسلم replied:
وَإِنْ ظَلَمَا وَإِنْ ظَلَمَا وَإِنْ ظَلَمَا
‘Although they oppress, although they oppress, although they oppress.’
We must remember that retaliation towards parents is impermissible because we owe our existence to them. We are continuously obligated to our parents. Our lives must be spent being dutiful children. Even if they trample our rights, our response must be of patience.
SOURCE: The Bounty of Love
(Ārif Billāh Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله)
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BRING MY SON BACK TO LIFE
Hazrat Anas رضي الله عنه recounts an amazing incident:
We once visited a Sahabi رضي الله عنه who was extremely sick. While seated with him, his illness reached its final stages and he passed away before we could leave his home. We then used a piece of cloth that belonged to him to cover his body.
One of us turned to his aged mother رضي الله عنها, seated at his head, and attempted to console her saying; “Be hopeful of Allah Ta’ala’s reward in your calamity.” The elderly mother asked; “What has happened? Has my son passed away?” When we replied in the affirmative she again asked; “Are you sure that he has passed away?” When we again confirmed that her son had indeed passed away, she raised her hands and made the following duaa; “Oh Allah! You know that I accepted Islam and migrated to Your Rasool صلى الله عليه وسلم with the hope in my heart that you will assist me in every moment of adversity and prosperity. Do not therefore test me with this calamity today.”
She then moved the cloth to expose his face. By the will of Allah Ta’ala we were able to eat with him before departing, as he was once again alive.
(Sifatus Safwah Vol 1, pg 342 and Majaabud Da’wah – Ibnu Abid Dunyaa pg 44)
LESSONS
*Although such cases are rare and do not generally occur, the lesson we derive is that a person who lives his life to please Allah Ta’ala جل جلاله can remain assured and confident that Allah Ta’alaجل جلاله will definitely come to his aid in his hour of need.
*A heart devoid of the obedience and remembrance of Allah Ta’ala جل جلاله is a dead heart. If a mother’s duaa caused Allah Ta’ala جل جلاله to literally bring a dead son to life; can we imagine the effect of our heartfelt and sincere duaas that can bring our ‘dead’ hearts and the ‘dead’ hearts of our children to life.
*As children, let us never underestimate the significance and value of our mothers’ duaas. It sometimes takes just one spontaneous duaa emerging from a happy mother’s heart to secure the lifelong success of her child. However, the opposite is unfortunately a reality as well. It takes just one curse of a displeased mother to ruin the life of her child in this life and the next.
SOURCE: Glimpses Of True Beauty From The Lives Of Pious Women
REFLECTIONS
Ārif Billah Hazrat Dr Abdul Hayy Sahib Aarifi رحمه الله would often say that Deen is abiding by and maintaining the prescribed limits. It is not Deen to rush towards any virtue leaving behind all the other demands of Shariah.
In all matters of Deen, actions will be performed according to the injunctions of Allah Ta’ala جل جلاله as shown to us by Sayyiduna Rasoolullah صلى الله عليه وسلم. Hazrat Mufti Muhammad Shafee Sahib رحمه الله has said that nowadays people have become one sided. They only pursue one perspective ignoring the other aspects of Deen. When people learn the virtue of a certain act, they pursue it but leave behind the other injunctions of Shariah which are compulsory and necessary. This attitude is going beyond the prescribed limits.
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TEARS OF REMORSE . . .
Ārif Billāh Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله has advised that if one slips into sin, one must burden the Nafs with tears of regret to the extent that the Nafs becomes alarmed saying, “He is making me cry excessively.” Fix a number of Nafl Salaah, whether it be four, six, eight or ten as a form of punishment and distribute some money in charity as a fine for sinning. If this method is imposed upon oneself, the Nafs will think twice before resorting to the same stupidity in future.
Let these words issue from the Nafs, “This is indeed a costly deal, so many rakaats Nafl to be read, so much money to be spent and the shedding of tears in the bargain. Far better than being put to such difficulty is that sins are avoided in future. This ‘oppressor’ keeps involving me in all these trials and tribulations (of Salaah and charity). I have slipped into Haraam and he (this servant) in return has involved me in Halaal exertions. I have tasted the ‘Haraam Halwa of Sins’ but this Saalik (Seeker) and slave of Allah Ta’ala جل جلاله has burdened me with tears of regret and additional ibaadah. He constantly subjects me to punishment (this is the complaint of the Nafs), conditionally putting a stop to my tea until I perform ten rakaats Nafl Salaah, and then makes me shed a river of tears. He has now made even a drop of tea Haraam for me.”
This is how a Saalik conditions the Nafs by stipulating spiritual exercises to weaken the evil promptings of the Nafs. The Saalik will say; “O Nafs, I will not spend a single cent in pleasing you because you have displeased and disobeyed Allah Ta’ala.”
When there is a fear of retribution the Nafs holds back. The inherent nature of the Nafs is to transgress but the mere fact that there will be exertion in atonement for the acts of disobedience will cause it (the Nafs) to hold back.
SOURCE: Descent of Tranquility
(Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله)
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DUAA FOR STEADFASTNESS
Ārif Billāh Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله has said that Allah Ta’ala جل جلاله anticipates our pleas.
Ummul Mu’mineen Hazrat Umme Salmah رضي الله عنها was asked; “O our Mother, what is the duaa by which Huzoor صلى الله عليه وسلم implored Allah Ta’ala when it was his turn to be at your residence?” She replied that Sayyiduna Rasoolullah صلى الله عليه وسلم used to excessively recite this duaa:
يَا مُقَلِّبَ الْقُلُوْبِ ثَبِّتْ قَلْبِيْ عَلَى دِيْنِكَ
‘O Changer, O Transformer of hearts, keep my heart steadfast on Deen.’
Therefore whoever asks, begs and pleads unto Allah Ta’ala جل جلاله for steadfastness is granted this bounty. Furthermore, the Ulama also advise that one who fears that he will not be committed in his steadfastness and one who repents and falters into disobedience should constantly read:
يَا حَيُّ يَا قَيُّوْمُ
‘O Ever Living, O Self Subsisting’
These words have the ‘Isme-A’zam’ where duaas are readily accepted. In actual fact, we are asking Allah Ta’ala جل جلاله; “O You who maintains, with firmness, the heavens and the earth, what difficulty is there in Your maintaining my heart with firmness, with steadfastness on Your Deen.” Remember that this is a duaa narrated from Bukhāri Shareef:
يَا مُقَلِّبَ الْقُلُوْبِ ثَبِّتْ قَلْبِيْ عَلَى دِيْنِكَ
The need is to read the duaa excessively, with sincerity of purpose and true conviction.
A general impediment in us is at times we make duaa; there is no urgency within us which results in emptiness and depravation. Both quality and quantity are prerequisites for success.
When Sayyiduna Rasoolullah صلى الله عليه وسلم, in spite of him being innocent, resorted to excessively begging Allah Ta’ala جل جلاله for forgiveness. How much more should we beg our Rabb considering the stench of sins enveloping us, to grant us forgiveness and steadfastness. It is essential that we create the habit of excessively asking Allah Ta’ala جل جلاله.
يَا مُقَلِّبَ الْقُلُوْبِ ثَبِّتْ قَلْبِيْ عَلَى دِيْنِكَ
‘O Changer, O Transformer of hearts, keep my heart steadfast on Deen.’
We thus need to change our attitude and implore Allah Ta’ala جل جلاله from the innermost recesses of our hearts for guidance and steadfastness.
SOURCE: THE FRIENDS OF ALLAH AND THE STRAIGHT PATH
(Ārif Billāh Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله)
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THE SUPER SPEED OF TAWBAH
Ārif Billāh Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله has said that the speed of sincere Tawbah is so phenomenal that nothing can compare to its sheer potency. A sincere moment of Tawbah delivers one to Allah Ta’ala جل جلاله in the blink of an eye. Hazrat Moulana Jalaaluddeen Rumi رحمه الله has explained that the vehicle of Tawbah is amazing. In an instant, it traverses the heavens connecting one to Allah Ta’ala جل جلاله.
In that very instant, through the intermediary of Tawbah, the servant who was distant from Allah Ta’ala جل جلاله due to his wretchedness and sins, becomes extremely close and becomes the beloved of Allah Ta’ala جل جلاله!
التَّائِبُ حَبِيْبُ اللهِ
‘One who resorts to Tawbah instantly becomes the beloved of Allah Ta’ala.’
Hazrat Hakeem Sahib رحمه الله gave some impeccable advice to his disciples; “Tell me, are sins good or bad? (There is no doubt that sins are bad) Since it is bad, should a bad thing be given up or maintained? That which is bad must happily and quickly be given up.”
REFLECTIONS
Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has said that when our clothing gets dirty, it is our habit that we will ensure that they are washed so that we are presentable. Similarly, just as physical dirt makes us restless, so too should involvement in sins make us distressed. Therefore the ghusal of Tawbah must never be postponed.
Furthermore, Hazratjee رحمه الله further adds that when anyone wears clean clothes, does he deliberately make it dirty because he has water and detergents at his disposal?
Obviously, anyone who deliberately soils his garments because of the availability of detergents will be considered foolish. In exactly the same way, the outstanding feature of a Muslim is that he should never contaminate himself through sins. It is against the characteristic of servitude to deliberately rebel against Allah Ta’ala جل جلاله. The institution of Tawbah is for one who inadvertently slips into sin.
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ENGAGE IN MURĀQABAH
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has advised that people should frequent the gatherings of the Ulama, rectify their conditions and never be ashamed of asking questions.
Furthermore, it is essential for the Saalik (the seeker) to engage in Murāqabah to assist him in reformation. One must set aside some time in solitude and imagine: ‘I am standing before Allah Ta’ala جل جلاله , the scales for weighing my deeds are ready and my reckoning is taking place. I have been made to stand before the Sirāt (bridge over Jahannum) and asked to walk across.’
When one reminds himself daily in this manner, it will become very difficult to commit sins because the fear of Allah Ta’ala جل جلاله will develop in the heart. It will no longer be difficult to obey the Shariah. Once one walks the path of the Shariah, walking across the Sirāt will be very easy. Some distinguished scholars are of the view that the Sirāt is a form of the Shariah. That is why the Saalik is actually walking on the Sirāt in this world by treading the path of Shariah. He will not experience any difficulty in crossing the Sirāt in the Aakhirah.
It is imperative that the Saalik reflects and rectifies his condition daily because one does not know when he will be summoned before Allah Ta’ala جل جلاله. A sign of success is that one will be desirous to meet Allah Ta’ala جل جلاله.
مَنْ أَحَبَّ لِقَآءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ
‘When a person is so pure that he has no fear of going to Allah Ta’ala جل جلاله,then Allah Ta’ala جل جلاله Himself desires to meet him.’
This will only happen if one’s actions are correct. A Hadīth states:
أحسنوا الظن بربكم
‘Have noble thoughts about Allah Ta’ala جل جلاله.’
Experience has shown that the one whose deeds are correct is the one who will have noble thoughts about Allah Ta’ala جل جلاله. Is it remotely possible that one continues in disobedience, and at the same time has noble thoughts about Allah Ta’ala جل جلاله? This is indeed a deception.
Another vital point is that the Saalik develops such a condition that he does not think badly about death. Understand that there is an appointed time for death which one has no knowledge of. Therefore, one must always be in a state of obedience because the breath one is taking may be his last.
This is why the Saalik must always be in a state of preparedness.
SOURCE: TASHEELUL MAWĀ’IZ
(Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله)
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PERFECTION IN RECOGNITION
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله once mentioned:
“People regard different things to be the sign of a person’s perfection. Some people base perfection on one’s excessive ‘ibaadah (worship), while others base perfection on one’s level of taqwa (piety and abstinence). However, according to the ‘Ulama, the person who has truly acquired perfection is he who, with possessing the qualities of perfection, always keeps his weaknesses and faults before him at all times.”
(Malfoozaat Hakeemul Ummat 3/321)
REFLECTIONS
Ārif Billāh Hazrat Moulana Shah Hakeem Muhammad Akhtar Sahib رحمه الله has said that a great impediment in us is that we abstain from disobedience in the presence of people because we fear disgrace. Hazrat رحمه الله has emphasised that we need to reflect whether Allah Ta’ala جل جلاله is with us in privacy or not. Ask ourselves, who is more powerful – is it Allah Ta’ala جل جلاله or creation? We do not fear Allah Ta’ala جل جلاله but we give consideration to His feeble creation!
Allah Ta’ala جل جلاله states:
‘Allah Ta’ala is with you wherever you may be. He is omnipresent!’
(Surah Hadeed:4)
We need to contemplate on the Absolute Power of Allah Ta’ala جل جلاله over every aspect of His creation, be it in our rooms, offices, homes or mansions. Is it not the foolish nature of man that he abstains from transgression because of the presence of a few individuals whereas he is blatant in disobedience when he is alone?
(The Friends Of Allah and The Straight Path)
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RELATIONSHIP WITH ALLAH TA’ALA
Sheikh Abdur Rahman ibn al-Jawzi رحمه الله has said that those who walk the path of guidance and have shirked negligence, have achieved this condition by remembering Allah Ta’ala جل جلاله in everything they do. Sometimes this condition is achieved through reflection and using the mind (in establishing a connection with Allah Ta’ala جل جلاله). In this way, man knows that there is a Creator Who demands that he should give due regard to His rights and be grateful unto Him and to fear Him. When man conditions himself in this way, he arises from his slumber of negligence.
The respected Sheikh رحمه الله has said that man’s heedlessness, which can be removed through sermons may be divided into various categories. Some are alert but their desires have an upper hand over them, so instead of deriving benefit, their alertness becomes an evidence against them. Some are confronted by two emotions- their intelligence urges them towards Taqwa while the desires of the Nafs attract them to themselves (by slipping into sin). Some people succumb to temptation after some resistance and revert to their evil ways while others have the better of the enemy (the Nafs) at times and give in to temptations at times. There are some fortunate ones who chain their enemy (being ever watchful of the evil promptings of the Nafs and engage in Mujaahadah to avoid falling into disobedience) Thus the enemy (Nafs) cannot go beyond tempting them.
There are some fortunate slaves of Allah Ta’ala جل جلاله who have never fallen into neglect after having awakened.
They continue to progress in the recognition of Allah Ta’ala جل جلاله gradually. When they attain a higher stage, they sense their shortcomings in the previous stages and seek the forgiveness of Allah Ta’ala جل جلاله.
The path to Allah Ta’ala جل جلاله is not attained by walking on foot but is traversed through the heart. The evil desires are the thieves on this path which is like a dark night whose light is searching for the truth that guides to the Truth (حق) and prevents from deviation.
Are we prepared to embrace guidance?
SOURCE: SINS AND THEIR EVIL EFFECTS
(Sheikh Abdur Rahman ibn al-Jawzi رحمه الله)
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THE IMPEDIMENT OF PRIDE IN THE PATH OF SULOOK
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has advised in his malfoozaat that pride is a great thief in the path of Allah Ta’ala جل جلاله. Nisbat (a special relationship with Allah Ta’ala جل جلاله ) is acquired with the Name of Allah Ta’ala جل جلاله (by means of abundant Zikr).
As long as a perfect bond has not been established from the side of Allah Ta’ala جل جلاله (by way of the moral reformation of the seeker), there is no benefit. When someone has acquired a little concentration in his Zikr, he labours in deception with the idea that he has become a man of Allah Ta’ala جل جلاله.
The true criterion for Nisbat is obedience to the Sunnah in word, action and moral character. Everything has to be in conformity with the Sunnah. If this has not been attained i.e. total adherence to the Sunnah, nothing has been achieved.
Many are oblivious that they are on the path of destruction. If one does not have true concern for the Sunnah, it will certainly affect his peace of mind. Similarly, it is a calamity if a person devoid of the Sunnah does not become distressed and agitated at his condition. This obstinacy in sin is indicative of the disease of pride. On the contrary, if the Saalik (seeker) is sincere in his quest towards reformation, he will persevere in his efforts in implementing the blessed Sunnah (humility will be adopted and arrogance will be removed) This is indicative of true success and elevation in the Court of Allah Ta’ala جل جلاله.
SOURCE: Principles adapted from the Malfoozaat of Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله
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ACKNOWLEDGEMENT OF SINS
Hazrat Moulana Abdullāh Kapaudrī Sahib رحمه الله has shared a famous Arabic saying:
الإنسان مركب من الخطأ والنسيان
‘Every human commits a mistake and an oversight.’
However, when the slave adopts humility and submission, and when he admits and acknowledges his sin and error, he becomes the beloved of Allah Ta’ala جل جلاله. The Kalaamullāh provides us with numerous incidents of the Ambiyaa عليهم السلام where they had made errors in judgement and did something which was not the best option (khilāf-e-awlā). They immediately humbled themselves in the court of Allah Ta’ala جل جلاله, acknowledged their errors and sought His جل جلاله forgiveness. Undoubtedly, it was the noble trait of submission that enabled them to attain lofty ranks.
When man commits a sin and does not admit it, nor does he express any sorrow over his mistakes and errors, he includes himself in the band of Shaitān. Our Beloved Masterسيد الاولين و الاخرين Muhammadur Rasoolullah صلى الله عليه وسلم has taught the Ummah, through his duaas, how to express humility and submission before Allah Ta’ala جل جلاله by admitting his errors and mistakes on every occasion.
He taught the Ummah to obtain the pleasure of Allah Ta’ala جل جلاله by expressing submission and servitude unto Him جل جلاله. Sayyiduna Rasoolullah صلى الله عليه وسلم is innocent and absolutely pure, but he displayed the most noteworthy quality of humility as a means of teaching the Ummah.
The era that we live in is that of materialism. People generally do not have the time to repent or reflect on their insignificance. Our Mashaa’ikh have repeatedly stressed that sins be acknowledged and being constantly mindful that Allah Ta’ala جل جلاله is Ever Watchful; He جل جلاله is aware of everything.
The slave should adopt the mindset that he is nothing and is solely dependent on Allah Ta’ala جل جلاله for forgiveness and concealment of his sins. This is indicative of progress in the path of Ma’ārifah.
SOURCE: Adapted from the Appraisal of the book: Confession of Sins by Muslihul Ummah Hazrat Moulana Shah Wasiyyullāh Sahib رحمه الله
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COURAGE IS TO TAKE THE FIRST STEP
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has advised that one should have the courage to initiate any task and thereafter Allah Ta’ala جل جلاله will help him complete it. Hazrat has explained that when a toddler begins to walk for the first time, he staggers and stumbles. The father feels sorry for him and comes to his rescue, lifting him up (so that he does not get hurt). Similarly, Allah Ta’ala جل جلاله wants to see the effort of his servant in order to help him, but the servant has not moved an inch.
If a person summons courage and commences any task, no work will be difficult. This courage can be achieved (and learnt) by staying in the company of an experienced person.
Hazrat Thaanwi رحمه الله has further added that by initiating a task, the way opens up. One should not wait for all obstacles to be removed and then start the work. As an example, if a person sees a straight road ahead with trees on both sides, it would appear that after a certain distance, the road is closed. But as he advances, he will realise that there is no obstacle and that the road is not closed.
Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has so eloquently advised; ‘Upon adopting courage is the assured help of Allah Ta’ala جل جلاله.’
SOURCE: Malfoozaat of Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله
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DEATH IS A GIFT FOR THE MU’MIN
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has explained in his Malfoozaat that we need to remember that the grave (Qabr) is not merely a pit in which the mayyit (deceased) is buried. The pit is merely an outward form.
The Qabr is actually the world of the Barzakh. People will assemble in the Barzakh and it will be a blessed assembly. In this world, people can become separated but not in the Barzakh. There is only comfort and pleasure.
Since people are not aware of the reality and nature of the Barzakh, death appears fearful to them. Death is in fact a bridge. After passing over this bridge is the meeting with the Beloved, Allah Ta’ala جل جلاله . It is for this reason that the Ahlullāh yearn for death.
It is mentioned in the Hadīth; “Death is a gift for the Mu’min (believer).”
Hazrat Thaanwi رحمه الله has mentioned an amazing perspective that death is the ‘sport’ of the Ahlullāh. It is their constant occupation. We should therefore endeavour to cultivate this condition within us. Always meditate and reflect on the comforts and pleasures of the Aakhirah; in this way death will become beloved.
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CONSTANCY IN DUAA
Sheikhul Hadīth Hazrat Moulana Muhammad Zakariyya Sahib رحمه الله has written in his Aap Beeti; “During my lifetime, I have never heard anyone weeping so much in duaa before Allah Ta’ala جل جلاله in the latter part of the night as I have heard Hazrat Moulana Hussain Ahmed Madanī رحمه الله and my respected father (Hazrat Moulana Muhammad Yahya Sahib رحمه الله). Very often, inspite of my deep sleep, I used to be awakened by this profuse crying. Hazrat Madanī رحمه الله would recite lamentations with so much pain and sorrow. I was unacquainted with Hindi and could not understand, but the wailing and crying still echoes in my ears. It was almost like a child who was receiving a hiding and is crying. As brave and courageous as he was, I have not seen (this type of crying) in any of my elders رحمهم الله.”
After making duaa, Hazrat Madanī رحمه الله would then engage in abundant Istighfaar. It was his habit to keep his tasbeeh in his hand and place his handkerchief before him. This was a scene worth witnessing. He would sob like a child and keep on reciting;
أَسْتَغْفِرُ اللهَ الَّذِيْ لَا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّوْمُ وَأَتُوْبُ إِلَيْهِ
and with his handkerchief, he would keep on wiping his tears. In this vein he would also recite some very inspiring poems in Urdu or Persian. This would continue until Fajr.
This distinguishing feature of the lives of the Sahaba رضوان الله عليهم اجمعين which the Holy Qur’ān speaks about:
‘During the last portion of the night they seek forgiveness (from Allah Ta’ala جل جلاله).’
Undoubtedly, this temperament could be seen in the life of Sheikhul Islam Hazrat Moulana Hussain Ahmed Madanī Sahib رحمه الله.
REFLECTIONS
At this juncture, we should carefully reflect on our situation and attitude towards the institution of duaa. We perform our Salaah haphazardly and do not even make time in our routine to ask of Allah Ta’ala جل جلاله for our needs. As slaves, we have to display submission and humility in pleading unto our Rabb to hear our cries and respond to our supplications. Yaa Rabb! Many of us have adopted an attitude of arrogance and independence towards the institution of duaa. And we then complain that our duaas are not accepted?
It is essential that we reform our attitude and identify with the noble trait of Sayyiduna Rasoolullah صلى الله عليه وسلم. When he would make duaa, a sound would emanate from his chest like that of a boiling kettle. A duaa is never rejected. When will the Ummah turn to Allah Ta’ala جل جلاله with tears in their eyes to secure His mercy?
SOURCE: The Life and Mission of Hazrat Moulana Hussain Ahmed Madanī Sahib رحمه الله
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SHOULD I LEAVE THE SUNNAH?
Once Hazrat Ma’qil Bin Yasaar رضي الله عنه was eating when a morsel of food fell from his hands. He picked it up, cleaned it and ate it. This caused the non-Muslim political leaders to make signs to each other. Hazrat Ma’qil Bin Yasaar رضي الله عنه was made aware that these people are behaving like this due to him رضي الله عنه picking up the morsel of food despite having food in front of him. They despised this action and regarded it as contemptible. This Sahabi رضي الله عنه of Rasulullah صلى الله عليه وسلم, drowning in the love of the Sunnah of Rasulullah صلى الله عليه وسلم beautifully replied, “I will never leave what I heard from Rasulullah صلى الله عليه وسلم for these disbelieving non-Arabs. We are instructed by Rasulullah صلى الله عليه وسلم on the occasion of dropping a morsel of food onto the floor, to pick it up, clean it, eat it and not to leave it for Shaytaan. (Ibn Majah #3278)
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله poses the question; did the Sahaba رضوان الله عليهم اجمعين earn respect through the Sunnah or have we earned respect by leaving the Sunnah? We learn that the Sahaba رضوان الله عليهم اجمعين earned respect through the Sunnah; in this instance, the morsel of food was picked up out of respect for the beloved Sunnah. In this manner, the Sahaba رضوان الله عليهم اجمعين crushed the symbols of pride in Iran to dust with such force that the prediction of Sayyiduna Rasoolullah صلى الله عليه وسلم came true; Rasoolullah صلى الله عليه وسلم said that once Kaiser has perished, there will never be another Kaiser again.
The forces of disbelief are hellbent on detaching the Ummah from the Sunnah. We have succumbed to their temptations and invited disrespect into our lives. Our behaviour towards Deen has become apologetic; we are devoid of any value. We have to realise and understand that honour and respect is in emulation of the Sunnah. Can we choose otherwise?
SOURCE: The Life Of The Holy Prophet صلى الله عليه وسلم And Our Lives
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SIN IN OLD AGE
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that when one is unable to give up sins during one’s youth when the roots thereof are weak, how will one succeed during old age when the roots will have spread out in every direction and become firmly entrenched? Experience has proven that the chastity of a young person is always strong because just as the desire is intense, the strength to withstand it is proportionately strong. Remember that in old age, desire does not decrease in the least even though a person is incapable of doing anything in that direction. The strength to ward it off also progressively weakens due to which, if nothing else occurs, he will remain embroiled in casting lewd glances, especially when women do not avoid coming before him.
The foundation of sin is the intention to commit it. When an individual firmly intends to commit a sin and fails to do so on the basis of the lack of ability or some other preventative factor, the sin will nonetheless be recorded in his book of deeds.
اللّهُمّ احْفَظْنَا!
SOURCE: THE OBJECTIVE
(Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله)
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THE COURT OF ALLAH TA’ALA جل جلاله IS INDEED AMAZING!
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said Allah Ta’ala جل جلاله on minute pretexts, grants salvation to His servant. The case of an individual has been discussed in the Hadīth Shareef where he had no good deeds to his credit besides having removed a thorn from the pathway, which is evidently an insignificant action.
Yet, in the court of Allah Ta’ala جل جلاله, even this is greatly appreciated and salvation will be granted to him. Therefore, we should understand that good deeds, irrespective of how insignificant they may appear, should not be considered trivial because at times, the little deeds are accepted (because of sincerity) while the major actions are cast aside because they have been contaminated with pride.
Hazrat Thaanwi رحمه الله has shared another incident of a pious servant of Allah Ta’ala جل جلاله whose deeds were rejected but was granted salvation by virtue of showing compassion to a shivering kitten on an intensely cold night. He was overtaken with mercy and covered the kitten with an eiderdown. The kitten supplicated to Allah Ta’ala جل جلاله on his behalf and Allah Ta’ala جل جلاله accepted the duaa of the kitten and he was forgiven.
These are great lessons in that we should never apportion importance to our actions. Our Akaabir have stressed that we always implore Allah Ta’ala جل جلاله for His mercy and forgiveness; salvation can only be secured through His mercy and nothing else, but His mercy.
SOURCE: THE OBJECTIVE
(Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله)
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IMPORTANCE OF SECURITY
Hazrat Moulana Abdul Hamîd Sahib حفظه الله has said that we are very concerned about security when it comes to our homes, businesses, wealth, wives and children. Not only do we install alarm systems, CCTV’s, automated gates and electronic fencing, but we also engage security companies to monitor our houses. A great amount of money is spent in safeguarding our families, our wealth and our possessions.
We must understand that THE MOST VALUABLE COMPONENT in our lives is our Īman. Our Īman resides within our hearts where the treasures of the love of Allah Ta’ala جل جلاله and Sayyiduna Rasoolullah صلى الله عليه وسلم are stored.
The heart is the ‘warehouse’ of the effulgence of virtuous deeds and thus requires great protection from evil influences of our enemies; Nafs and Shaitān. We are witnessing an era of great trials. Our enemies (Nafs and Shaitān) are constantly planning to plunder the wealth of our Īman and our virtuous deeds. The need for the security of our hearts is vital.
In worldly terms, if a security guard is negligent, his heedlessness can compromise our lives and possessions. Similarly, we are our own security guards. If we are going to keep ourselves vulnerable to the onslaught of Nafs and Shaitān, we will be destroyed. The agenda of these enemies (Nafs and Shaitān) is to attack us through lustful glances, music, gossip, lies, gambling, adultery, drugs, alcohol, etc. The onslaught on the heart also comes through the Akhlāqe Razeela (evil character traits) like pride (takabbur), show (riyaa), vanity (ujub), greed (hirs), jealousy (hasad), anger (ghussah), love for wealth (hubbe dunya), desire for fame (hubbe jah) and other evil traits.
Very unique is that Allah Ta’ala جل جلاله has commanded us to adopt the security system of the heart (to preserve the demands of Taqwa). Thereafter, Allah Ta’ala جل جلاله guides us to the ‘security company’ of the heart, which is the Suhbat (companionship) of the Ahlullāh. Allah Ta’ala جل جلاله states in the Kalaamullāh:
‘O you who believe, fear Allah and join the company of the truthful ones (the pious servants of Allah Ta’ala جل جلاله).
(Surah Tawbah:119)
The Suhbat of the Ahlullāh are the ‘security companies’ for the protection of our spiritual hearts. The Ahlullāh are the embodiments of good habits. By remaining in their company, we will also develop good habits. By virtue of the companionship of the Ahlullāh, our Īman and the spiritual strength attained through obedience will be preserved and protected. Never underestimate the importance of the companionship of the Ahlullāh because very simply, the choice of our company can determine whether we will attain success or be plunged into disgrace.
May Allah Ta’ala جل جلاله guide us towards adopting good company.
آمين يارب العالمين
SOURCE: JOURNEY TOWARDS ALLAH
(Extracts from the Islahi Discourses of Hazrat Moulana Abdul Hamîd Is’hāq Sahib حفظه الله)
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EXERTION IN GOOD DEEDS
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has said that the Nafs is not desirous of good deeds. Therefore there will always be the need for Mujaahadah (striving) throughout one’s life. The aspect of Mujaahadah is necessary for both a novice and an experienced person in the path of Sulook.
Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله had said; “The reason we are all caught up in sins is that we want to save our Nafs from exertion. This is also the reason for leaving out all the orders (of Deen).” This shows that the basis for rectifying our actions and rectifying the Nafs is to habituate ourselves into striving. The one who does not perform Salaah is in fact desirous of comfort and he follows the evil promptings of the Nafs. Had the individual been strong and showed courage, he would not have remained as one who does not perform Salaah. There is exertion in Salaah; and this ‘fear’ of exertion becomes an obstacle in fulfilling the obligation of Salaah.
Hazrat Shafeequl Ummah رحمه الله has advised; “O servants of Allah! You will have to bear pain and discomfort. Only when the injunctions of Shariah become second nature to you (and this happens when the Nafs is repeatedly caused to strive), will you receive the rank of close friendship with Allah Ta’alaجل جلاله . Hence, the Saalik (the seeker) should endure the pain and discomfort of Mujaahadah, keeping this in mind, that the objective is the pleasure of Allah Ta’ala جل جلاله and Sayyiduna Rasoolullah صلى الله عليه وسلم. Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has said; “Imposing on the self is what striving is all about.” Hazrat Hajî Muhammad Shareef Sahibرحمه الله has explained; “Striving refers to imposing on your self and directing it repeatedly towards acts of obedience.” Whether you feel like it or not, you will have to impose Mujaahadah on your self. This striving is a lifelong occupation.
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THE FEEBLE EXCUSE THAT ALLAH TA’ALA IS MOST FORGIVING
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has said that sometimes a person feels like committing a sin, so the self (Nafs) says; “Allah Ta’alaجل جلاله is most Forgiving and most Merciful.” When the self (Nafs) tries to deceive you in this way, you must question it; “What! Do you think that He is Forgiving and Merciful (only) to you? What about the fact that He is Almighty and all Powerful against me? Allah Ta’ala جل جلاله is Forgiving and Merciful to those who embraced Islam and were then vexed by thoughts about their past evil deeds.
It is with regard to them that Allah Ta’ala جل جلاله said; “O My Beloved (Rasoolullah صلى الله عليه وسلم)! Tell them that they will find Allah Ta’ala جل جلاله to be Forgiving and Merciful.”
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that the rectification (islāh) of the self (Nafs) is not possible without Mujaahadah (striving). Mujaahadah does not mean that you put yourself under stress. Rather, the essence of Mujaahadah is that you habituate the self (Nafs) to striving (against the evil desires) and at the same time remove it from the habits of comforts and luxuries. Mujaahadah, to the extent which imposes some exertion on the Nafs, is sufficient.
SOURCE: DISCOURSES ON ALLAH CONSCIOUSNESS
(Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله)
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DO NOT WORRY EXCESSIVELY
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that there are three things which are always troublesome:
1. Regret over the past
2. Doubts about the present
3. Fear about the future
Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has advised; “Regret over the past causes the seeker to grieve.” In other words, when one errs, he must seek forgiveness and move ahead. For example, if your hands get dirty, wash them with soap. Do not sit and cry, and ask yourself why they became dirty. Unnecessary questions are obstacles to progress.
If you have Salaahs or fasts which have been missed in the past, or you have obligatory dues which you owe to people; you must start making up for the missed Salaahs and fasts, and start paying your dues. As long as you do not make the arrangements to fulfil the missed Salaahs and fasts or your obligations are not paid, you cannot tread the path of righteousness in the correct manner.
Hazrat Haji Muhammad Shareef Sahib رحمه الله has said; “The essential striving of a seeker (Saalik) has to be on the present. He must be conscious of the present under every condition. In other words, he must constantly check whether he is living his present life with good deeds or in sin. He must continue expressing gratitude over good deeds and seeking forgiveness over sins.” A pious servant of Allah Ta’ala جل جلاله has so eloquently said; “Hand over the future to the Affectionate Master (Allah Ta’ala جل جلاله). We are not accountable for what is to happen in the future.” Hazrat Moulana Jalāluddeen Rûmi رحمه الله has said; “The past and future are veils from Allah Ta’ala جل جلاله.”
Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has given beautiful words of encouragement; “Even if thirty years of your life have passed, you must repent today, and start making up for your missed Salaahs and fasts. When you do this, your thirty years will also be recorded as good deeds. You will not be considered righteous from now, but will be recorded as a righteous person from the beginning.”
SOURCE: DISCOURSES ON ALLAH-CONSCIOUSNESS
(THE WAY TO ACTION)
(Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله)
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A SERIOUS ILLNESS
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has said that there is one illness which remains all the time; a person feels that his actions are sufficient and his efforts plentiful. Consequently, he is always waiting to see the results and fruits of his efforts. He feels that his pan of good deeds is full with the rewards of Allah Ta’ala جل جلاله. Hazrat رحمه الله poses a question, how can our deeds ever encompass the rewards of Allah Ta’ala جل جلاله? Once you realise this, you will never consider yourself to be successful, you will always remain ungrateful and remain deprived.
Even if you are successful (according to your perspective), and the success is then removed, you will experience the same constriction and worries which will never come to an end. Ups and downs continue throughout one’s life.
In short, you must always seek the pleasure of Allah Ta’ala جل جلاله and flee from His wrath. Also abstain from actions in which there is a danger of earning the displeasure of Allah Ta’ala جل جلاله. Furthermore, do not consider yourself to be among the special and close servants of Allah Ta’ala جل جلاله. If you think you are from them (the accepted servants), you will feel uncomfortable among the masses. You must melt and humble yourself because you will have to bear unpleasant situations.
If an accomplished Qari is asked to teach the basic elementary kitaabs to small children in the Madrassa, he will not do so. However, if he is an expert in the field, he will never refuse to teach it. Humility means to lower oneself from an elevated position for the sake of benefitting people. You should neither seek immediate nor deferred benefits. Do not desire quick results for your good deeds.
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said; “You must constantly pray to Allah Ta’ala جل جلاله to give you the inspiration to do good deeds in this world, bless you with Jannah in the Aakhirah, and save you from the fire of Jahannum.
This is the prescribed way of the path, and this is the way of the Sunnah.
SOURCE: DISCOURSES ON ALLAH CONSCIOUSNESS
(THE WAY TO ACTION)
(Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله)
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PLEASURE AND COMFORT
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that some people do not repent but have hope in the Mercy and Forgiveness of Allah Ta’ala جل جلاله. The Ahadīth on the Mercy and Forgiveness of Allah Ta’ala جل جلاله are for those who are desirous of repentance to encourage them not to become despondent. Therefore, we are continuously exhorted towards returning to Allah Ta’ala جل جلاله even if we have committed the most heinous of crimes.
The narrations of the Mercy and Forgiveness are not for one to become bold in disobedience, nor is it a license to shamelessness. On the contrary, when one learns of the Kindness and Compassion of Allah Ta’ala جل جلاله, one becomes affected and thereafter fortifies himself in obedience. We see in the world that when a person does some good to another; greater love and obedience is shown to the benefactor rather than opposition and rebellion.
We acknowledge that we should consume ourselves in the recognition of the True Benefactor, ie Allah Ta’ala جل جلاله due to His unlimited Kindness and Compassion. Why then have we stumbled? The simple reason is that we have developed enjoyment and pleasure in disobedience; therefore the difficulty in abandoning sin. When we examine our warped perception, we will understand the stupidity of our reasoning. The pleasure of sin is similar to the pleasure one receives when he scratches a rash that stems from a skin disorder. There is no pleasure in this itching; the perceived pleasure is due to the skin disorder. The slight ‘pleasure’ in scratching is thus transformed into a burning and painful sensation.
The supposed ‘pleasure in sin’ is a spiritual malady and if not checked, can cause greater problems. True pleasure is in obedience. Since we have kept ourselves deprived of the sweetness of the actions of the Aakhirah, we have slipped into the false deception of sins that appear pleasing. We need to sincerely reflect on the incidents of the Ahlullāh. Ask Hazrat Ibrāhīm bin Adham رحمه الله concerning the pleasures enjoyed in performing actions of Aakhirah and being abstinent from the false illusion of the world. How did he forsake the pleasure of his kingdom and instead developed an intense attachment to the Aakhirah? Very simply, the moments occupied in the remembrance and recognition of Allah Ta’ala جل جلاله were far more beneficial than even the kingdom of the mightiest of rulers.
We will learn how to repent and recognise Allah Ta’ala جل جلاله by adopting the companionship of those who have traversed the path of recognition.
SOURCE: ISTIKHFAAFUL MA’AASĪ
(Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله)
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BENEFIT OF SERVING THE PIOUS
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has stated; “Whenever I carry out any good action, then Alhamdulillah I do not feel within my heart that this action is my achievement. Rather, I remember the teachings of my pious seniors رحمهم الله.
It was on account of the teachings of my pious seniors رحمهم الله and their efforts in guiding me correctly that I was able to carry out such an action. The feeling then enters my heart that this is all the outcome of remaining in the company of the pious and serving them.”
Hazrat Thaanwi رحمه الله further added; “The truth of the matter is that I had received the duaas of many pious servants رحمهم الله of Allah Ta’ala جل جلاله, and whatever I have achieved is the fruits of their duaas. (Malfoozaat of Hakeemul Ummah رحمه الله)
REFLECTIONS
Whilst discussing the life of Qutbul Irshaad Hazrat Moulana Rasheed Ahmad Gangohi Sahibرحمه الله , Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has mentioned; “Compared to the benefit I acquired through studying, teaching and carrying out spiritual exercises in self reformation, I found greater benefit in remaining in the company of these great luminaries and closely observing their lives. After closely examining their lives, one acquires a true understanding of Islam. (Malfoozaat of Hakeemul Ummah رحمه الله)
An outstanding characteristic in our pious predecessors رحمهم الله is the aspect of annihilation. They ‘coloured’ their lives completely in adhering to the blessed Sunnah. By virtue of the effulgence of the Sunnah, it not only permeated their personalities but benefitted those who interacted with them. The value of the Sunnah was the defining yardstick for the spreading of Deen. Therefore, the true understanding of Islam is attained through subjecting our desires to the commands of Allah Ta’ala جل جلاله, adherence to the blessed Sunnah of Sayyiduna Rasoolullah صلى الله عليه وسلم and the abandonment of personal opinions. This is the outcome of true submission. (Adapted from the teachings of Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله)
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HOW TO PROTECT ONE’S ĪMĀN
Hazrat Mufti Ebrahim Salejee Sahibحفظه الله has mentioned that the most precious commodity is Īmān. The nature of anything precious is that if it is taken care of, the benefits are indeed tremendous. On the contrary, if any commodity is neglected, the consequences are disastrous. In exactly the same way, if this Īmān is protected and strengthened, it can cause a person to transcend even beyond the Malā’ikah (angels). But if this Īmān is neglected, it can demote a person to such a low level that even the Shayāteen are left surprised.
Therefore, there is a need to guard and secure this invaluable asset of Īmān. For this, the Holy Qur’ān enjoins two things- adopting Taqwa and associating with the pious.
The essence of Taqwa can be defined as:
1. Fulfilling the commands of Allah Ta’ala جل جلاله and abstaining from His prohibitions – this must become second nature.
2. Displaying good character.
GOOD CHARACTER can be summarised into three categories:
1. Have a cheerful countenance; one should smile with one’s wife, children, etc. However, one should not smile at strange women (or strange men when it comes to women).
2. One should not hurt or harm others. This should start with one’s immediate family, ie wife, children, etc
3. One should be a source of goodness to others. Make every endeavour to spend one’s wealth serving others, sacrificing one’s time to assist those in need, giving the correct advice to those in need, etc
The salvation of the Ummah lies in returning to the fundamental principles of obedience and reforming our actions to invite favourable conditions from Allah Ta’ala جل جلاله. Allah Ta’ala جل جلاله states categorically in the Kalaamullāh:
‘Allah Ta’ala will not change the condition of a nation until they change themselves.’
(Surah Ra’d:11)
We have to acknowledge that we have strayed from the path of righteousness. The need is to return to Allah Ta’ala جل جلاله and become true slaves in order to attract Divine Protection and Assistance.
SOURCE: Stepping Stones to Reformation (1)
(Hazrat Mufti Ebrahim Salejee Sahib حفظه الله)
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الحمد لله
The series LANTERNS OF GUIDANCE has been completed with the mercy of Allah Ta’ala جل جلاله. Invaluable advices have been shared from the Qur’ān, Ahadīth and Malfoozaat of the Ahlullāh. May Allah Ta’ala جل جلاله accept our feeble efforts.
آمين يارب العالمين