Imam Baihaqi Rahimahullah reported that Rasulullah Salam said:"Allah has indeed divided good character and manners among you in the same manner as He divided sustenance among you and verily He gives it to those whom He loves as well to whom He does not love.But indeed,He only gives His deen to those whom He loves.So,whomsoever He made a man of the deen,him has made His beloved.And whoever earns Haram wealth and then spend thereof,for him shall be no blessings therein;and should he give therreof in charity,it shall not be accepted from him.And if he leaves thereof in inheritance for his heirs,it shall be guide for him towards Hell.For verily,Allah does not wipe away evil with evil.He only removes evil with righteousness"(Fadhail e Tijarat)
Tajul Malya:"In another part of his book,Fadhail e Tijarat,Syeikhul Hadith,Hazrat Maulana Muhammad Zakariya Kandahlawi Rahimahullah writes:"Allah never dispels evil with evil"
Monday, August 31, 2009
Take A Note
A WORD OF WARNING REGARDING SENSUAL LOVE
(by Hakim Akhtar)
That troublesome curling lock which caused sedition in youth, Has transformed into the tail of a donkey
in this perishable abode, in old age.
That coquetry glance, which was notorious in shedding the blood
(of lovers),.
In old age has become too helpless to have any care for itself
O heart! Step carefully, in the spring of perishing beauty, Thousands of love-boats have sunk in the sea
of youth.
Falling in love with perishable beauty is our spiritual death,
It is in safeguarding one's heart wherein lies the secret of eternal life.
Ah! That cheek which was the envy of a hundred gardens in youth, Now due to old age, it has become a
disgrace to a hundred autumns, in this perishing garden.
Those eyebrows and eyelashes that had become an altar for the lovers yesterday,
Now due to old age, they are like the eyelashes of a donkey, with flowing matter discharging from them.
That sweetheart of beauty who yesterday ruled the kings,
Today, due to old age, there is rebellion in her kingdom.
That glowing countenance which was being adorned by a volunteer love,
Because of its declined beauty, is ashamed of its admiration.
That pride of charm which, until yesterday, was the adornment of
Poetry and Literature,.
Why is it, that now, in old age it is subjected to criticism?
Now where is the veil of 'howdah' (of camel) and that deep sigh of separation?
That idolised doll is being humiliated in the dust of camel driving.
The charms of a young beauty is the dawn of a rose garden,
But look at the end of this rose garden in the eve of gardening.
That essence of the sweet love of lovers, and that inspiration for the love-song composition,
In old age has been reduced to a withering rose in the spring of the
Poet's meeting.
Thousands of Beauties portraits are buried in tombs
Yet the fools {lovers) are still subjected to vain imagination.
If there is any true love, then it is the eternal love of the ever-living
Lord,
The love of a perishing beauty is always a temporary one.
O Akthar do not be deceived by any charms of this Universe,
Rather remain in love with (Allah) the Creator of the Universe in this temporary world.
LESSON
The lesson of the story is this: The seeker after Allah (the Mureed) became involved in sensual love and
would not have found a way out of it. However, a saintly person's company saved him. Moulana Rumi
(R.A.) says about this: The path towards Allah does not reach Him through reason alone. One will have
to seek the company of saintly beings with whom one should reside with the intention of self-
rectification and reformation. If one is going to avoid being obedient to those saintly beings, then one
will at all times remain imperfect and will never be able to achieve complete results. Thus in this way
Abu Ali Sina, who was the Master of the Philosophies, at the time of his death considered. 'Reason' as
being of no benefit, calling it as being without benefit. He admitted that "we have ridden the horses of
intellect and Reason in vain and having been deceived by the Reason and intellect, avoided the
obedience and guidance of the saints of Allah and so continued to swim about in an imaginary world".
Moulana Rumi (R.A.) says: "It is completely useless to swim about in the sea of Reason and intellect.
There is need for the ship of Nabi Nooh (A.S.) - i.e. The help of the friends of Allah. Look how Nabi Nooh's
(A.S.) son - Kan'aan depended on Reason alone saying: "The high mountains shall save me from this
storm". He considered the ark of Nabi Nooh (A.S.) as being despicable. The result was that the ship was
saved during the deluge and reached the high mountain while Kan'aan was drowned.
Moulana Rumi (R.A.) says: "When you do not look with proper sight, then you look upon the love and
company of the saintly ones and their obedience i.e. their ship as despicable, and you look upon your
imitation of the people of Europe as the high mountains of Intellect and Reason. But, beware, do not
look upon this ship as being of no value and a thing to be despised. It is true that the Ah-Iullah, the
saints are usually dressed in old and tattered clothes and live simple lives, but do not look at the
simplicity of their lives and consider them lowly and despicable. Instead look at the Grace of Allah that is
with them. Look at the splendour of the one who arrives through the ship and do not look at the
heights of the mountains of Reason.
The power of Allah is such that with one wave, He can turn the ship upside down. But the ship which
travels in the shadow of Allah's Mercy, in spite of its outward weakness and the evil intention of
Shaytaan, it will pass through all the trials in safety. If one is not going to follow this advise, then in the
end one will have to admit the shortcomings of the intellect.
Hence, if a person needs to find safety from faults and sins, he will have to become closely connected in
love with the saints of Allah. Then he will not suffer losses. People who wish to travel on the path of
deen with only reason are breakers of their 'tobah'.
When Shaytaan gives one blow in their direction, their 'tobah' is broken down. Yet their arrogance is
such that they look down upon the saints of Allah. Such people remain imperfect throughout their lives.
So, 0 People! Seek for yourself a way towards Allah and consider the company of the saints as medicine.
Sunday, August 30, 2009
The Allegoric Projection Of Some Deeds Into The Other World As Explained By The Great Mystic Poet,Maulana Rumi,In His Classic,The Mathnavi
When a man has performed a Sajdah(Prostration) or Ruku’(Bowing in prayers),in this world,his Sajdah in the Hereafter will become a means to enter Paradise,
When Praise of Allah comes forth from your lips,the Lord of day-break moulds it into a bird of Paradise,
Your praise and glorification (of Allah)does not resemble the bird,because the bird itself
Is nothing but wind and air(so it was made from the breath of your praise)
When sacrifice and Zakaat(Alms-giving)come from your hands will plant date-palms and fresh herbage in the Hereafter,
The water of your patience will become a stream of water in Paradise;your love and affection(for Allah)will become a river of milk in Paradise
Your present delight in devotion will become a stream of honey;while your spiritual rapture and longing will become a brook of delicious wine
(Apparently)these causes(actions in this world)do not resemble those effects(Rewards in the Hereafter).None knows how He(Allah)produced the effects in place of those(the causes)
Since these causes(deeds)were obedient to your commands,the four streams(of Paradise) likewise will show obedience to you
You would be able to make them flow in whatever direction you please;even as that quality you had(in this world)to do good deeds
As for example,if your own semen be at your command,the progeny thereof would also be at your commands
Your younger son would then run obediently at your command,saying”I am from the part of you that was obedient to you”
As that quality was obedient to your command in this world,likewise those streams would flow at your command in the Next World
The trees of Paradise would be obedient to you because those tree were made fruitful by your own good qualities
Since those qualities are kept within your command here,so their recompense in the Next world will be at your wish
When your hands strikes injust blow against the victims,that the injustice will become the infernal tree in the Hell
If your anger kindled fire burning people’s hearts,you yourself would become the fuel of Hell-Fire
Since in this world,the fire of your passions was burning mankind,that which grows out it would be burning you in Hell
As the fire of your anger attacks the people in this world,so that which springs from it will like-wise blaze the people in the Next World
Your stinging words resembling snakes and scorpions would become snakes and scorpions(of Hell)they will seize(assail and bite)your hands
(Extract From Jazaa Ul A’maal by Maulana Asyraf Ali Thanwi Rahimahullah)
Saturday, August 29, 2009
Kaleedh-e-Mathnavi
One time a man saw the Holy Quran in the house of an old blind Saint. He happened to stay as a guest in this blind Saint's house during the summer time. For a good while the two Saints lived pleasantly. After some time, however, he thought that the presence of this Holy Quran is very surprising because this man is strictly blind and he cannot read it. He tried to comfort himself by thinking that someone else may be living here and reading the Quran, but when he gained certainty that this man lives alone and no one else lives here, his uneasiness and confusion increased. Then he thought, ‘ I cannot be informal and ill mannered and just ask him the reason forthright, now what should I do?’ Then he decided to himself, ‘No, I will not do anything. In fact I should stay quiet and adopt patience so that, through the blessings of patience I can reach my aim’. In the end, he was patient. For a few days, he remained in distress, but after a few more days, the secret was revealed to him; because patience is the source to success. Through the blessings (barkaat) of patience, his success was indefinite. Before we go on with the details of his success, it seems appropriate to advise a bit on patience.
You should be patient because patience is a glorious blessing (AZEEM UL SHAAN Nemat). Through its blessings you will gain freedom from your distress and be cured from all your old diseases in which you are involved. Remember, that patience has a very big role in the revelation (inkishaaf) of thousands of secrets, given no larger matter is at hand. And although, according to your Nafs (inner-self), patience is disliked its result is extremely pleasant. Now we will lecture on an incident reflecting how patience is the key to secrets being revealed to you.
Hazrat Luqman, with sincerity, came to present himself at the service of Hazrat Dawood alayhissalaam. He saw that Hazrat Dawood alayhissalaam was making circles of steel and he was intertwining the circles into each other. Because Hazrat Luqman had never seen masonry before, he became very surprised. Different strange thoughts came into his mind. He thought to himself, ‘I should ask what is going on here and what is being made by layering these steel circles on top of each other’. Then again he thought in his heart that it is not appropriate to ask and he should be patient, because patience brings you to your aim very quickly. The patient bird flies much faster than all the other birds and he reaches his destination much faster than the other birds. And, ‘If you ask’, he thought, ‘there will be delay in you reaching your goal’. With impatience, even the easy task is made difficult. Then, when Hazrat Luqman remained silent, Hazrat Dawood finished his work. In front of patient Hazrat Luqman, he wore the steel ensemble and said, ‘During the time of war and competition, this outfit is best to save from injury’. When Hazrat Luqman got the result of his patience, he said, ‘Indeed, patience is a good alternative, it gives comfort in distress at all instances and gives the cure to all distresses’.
The summary is that Haq Ta'ala has made thousands of high level sources to reveal the essence of the heart. But mankind does not have any greater cure than patience. From this, you can estimate what great treasure patience is.
So, this guest adopted patience and immediately the condition of the blind Saint was unveiled to him. This is what happened.
In the middle of the night he heard the recitation of the Holy Quran and due to this, he sat up. He saw the perplexing situation of the blind Saint reading the Quran. His reading was perfectly accurate. From seeing this, he became overwhelmed and asked the blind Saint, 'Hazrat, what is the secret behind this? When there is no light in your eyes, then how can you see? How can you read like this? I see that whatever you are doing recitation of, that is the exact place of your eyes attention and that is where your hand is pointing. The movement of your finger shows that undoubtedly you can see each word of each verse.' He replied, 'You are a Saint with elevated ranks and you are separate from the ignorant ones; why do you have surprise in the miracles of Allah? I requested from Allah that I have extreme passion to read the Quran and it is dear to me as my life is dear. I am not Haafiz that I could read from my memory, so give my eyes light during the times I want to read the Quran so I don't have difficulty in reading. And when I want to recite, then give me eyes so that I can take the Quran and read it word for word. So, the response came from Haq Subhaana ,'You are a valuable man and in every distress you relied only on me for the solution and this is your good faith and high hope due to which I give you even more closeness to me in every way. In other words, I promise you that I will give you eyes so that, Oh Precious Creation! You can read the Quran.' Then, He did just that. Whenever I opened the Quran to read it, that Wise Secret who is never careless from anything and that Respected Being that has no partners, grants me enlightened eyes.'----
Now that this story has reached an end, listen. The Wali that does not do any criticism on the acts of Allah, in fact he follows without chun o chura, one reason is this; he knows that Allah gives equal in return for that thing which He takes. If He burns your garden, He will give you grapes; in the midst of distress, He grants you happiness and comfort. He gives hands to the handicapped; those in worry, He makes their hearts drunk with His Love. The Wali knows that when he’s getting greater in return from that which he even planned for, he leaves all chun o chura and criticism; because in this case criticism is useless. For example, if we get heat without fire, then why should we complain or be distressed if our fire goes out? And if He gives you sight without eyes, then what worry do you have that you are blind? This blindness in itself is a great enlightenment/sight! What reason is there for worry? And if you are getting light without a candle, in this case, if He blows out your candle, then what is the reason for your ‘haee’ and sighs of distress?
The Reality of Peeri Mureedi & Khilaafath
of
Qutbul Aqtaab Shaikhul Hadith Hazrat Maulana Muhammad Zakariyya Kandhlawi (rahmatullah alayh)
p. 625-628
"Hazrat Hakeemul ummat writes in his kitaab, “Anfaas Eesa’ page 143: “The permission of a Sheikh for one to perform ‘Bay’at’ is no proof of that person’s high status. It is only a proof of that person’s ability to achieve.”
Hazrat writes in another place in ‘Anfaas Eesa’: Just as a certificate is issued at the time of completing a course of studies in a Madressa, the meaning is not this that this person has attained perfection on those subjects. The certificate is merely given with this in mind that there is confidence in him that, should he continue his studies and teaching, there is a good prospect that little by little he may progress towards a degree of perfection.
If, however, out of his own negligence and lack of appreciation, he destroys this ability and talent, the fault will not lie with those who issued the certificate, but with him alone.
Similiarly, when a Sheikh grants permission to anyone, it does not mean that at that moment this person is endowed with all the qualities of virtue. It only means that there is confidence in him, that should he continue with self-rectification and Mujaahadah (striving), there exists a strong possibility of him acquiring the good qualities leading to perfection.”
Hakeemul Ummat goes so far as to say that very often the Sheikhs even grant permission to unsuited ones. He writes in ‘Anfaas Eesa’ “There are times when the Sheikhs on observing the quality of shame and shyness in a person, grant him permission for Bay’at, hoping that when he sets about with the rectification of others, his shame will cause him to be involved with his own self-rectification, so that one day he will emerge successful on the road to perfection.”
He also writes: “Sometimes the Sheikh give permission to an incompetent and unsuitable one with this hope in mind that because of earnest and sincere seeker’s blessings, he too will become rectified. It had happened that a ‘Peer’ is himself incompetent but his ‘mureed’ is very earnest and upright. Allah causes the righteousness of the mureed to favour the Peer, so that when the mureed becomes perfected, the Peer subsequently becomes perfected in qualities. In a case like this, this is the way for perfecting the ways of the Peer.”
Whatever Hakeemul Ummat had written here about the ‘Ijaazat’ of the incompetent one is an extremely delicate point. It does not follow at all that every incompetent one should be granted ‘Ijaazat’. All it means is that such things do happen among some Sheikhs, and that there are times when a Sheikh has become competent due to the effect of his mureed. It has happened and there are many famous examples:
There is the story of a robber who in spite of his own weak character pretended to be a Sheikh. He started admitting people into Bay’at. With Allah Ta’ala sincerity has great weight. This is a fixed law. Allah Ta’ala caused the mureeds to become very well benefitted from him through their own sincerity. One day the mureeds told him: “We have had a look at the qualities of the Sheikhs and their ranks and have realized the ranks of all the Sheikhs, but your rank is so high that we have not been able to realize it.”
(There is no doubt that there are blessings in Allah’s name. This no one can deny. I have already quoted in Ala Hazrat Gangohi’s saying that no matter how unmindfully one mentions Allah’s name, it does not go without any effect.)
This fake ‘Peer’ was beneficially affected by Allah’s name. When he heard this statement by the mureeds, he burst out crying and told them who he really was. He then begged the mureeds to help him.
All of them focused their attentions (Tawajjuh) upon him and he benefitted by these spiritual favours. This is so because when the saintly ones cast their attentions upon anyone spiritually, it does not go without effect. The major thing is sincerity and in the presence of this, the incompetence of the Peer does not affect the mureeds adversely.
I heard a story from my father. There was once a robber and thief. As long as he was young and strong, he continued his robbery and theft, but later when he became old and weak, he consulted his friends as to what work he should now do. They told him that to play as a saint (Peeri-mureedi), it being such a job from which without much hardship and effort, one can earn much. He would then be able to live a life of comfort and ease. (The story is quite long. Perhaps I have already told it somewhere in some of my books.)
He did just that and became such a ‘Peer’. It so happened that a true seeker after spiritual progress, came to him. The Peer continued with this pretended piety but the sincerity and earnestness of the mureed, did not allow him to even think about the Peer Saheb’s evil ways. He hardly saw it. With great sincerity he told the Peer: “I have come to you for the sake of Allah, to learn from you the path towards Allah.”
It so happened that he made a mistake in coming to meet the Peer at a wrong time, with the result that Peer Saheb was very displeased. He replied: “ The path towards Allah is not attained easily at all.”
The Peer gave him a spade and ordered him to go and clean a certain orchard, fix the buckets and repair the water channels. The Mureed immediately took the spade and went off to the orchard and started working on the repairs.
The owner of the orchard was displeased with this interference in his personal affairs. The sincere mureed practically begged the farmer: “Allow me to proceed. I am not coming to take anything from you. My Peer has instructed me to clean and repair this orchard.”
Initially the people were quite suspicious of him and they even beat and scolded him. But they saw that he never asked for anything, not even food. If he found a piece of dry bread, he ate it. He lived like this for three months.
It is famous among the people of Tasawwuf that when an ‘Abdaal’ passes away, his substitute is chosen among the Majlis of the ‘Ghowth’ of the time. It so happened that a certain ‘Abdaal’ passed away and from the Majlis of the Ghowth, the other Abdaals submitted various names of people. The Ghowth listened to all the names and then asked if he could suggest a name from his side.
All of them said: “Certainly.”
He said: “There is a gardener in a certain orchard, who is a most sincere person and who has a sincere desire for spiritual progress. He is busy trying very hard in his efforts.”
All of the Abdaals accepted his suggestion. Thereupon the Ghowth and all his Abdaals cast their attention upon him and immediately he became one of extremely high rank. He gave the spade to the people of the orchard and asked them to deliver it to the Peer Saheb. Before he left them, they asked him to tell them who he really was. He told them nothing, begged them for pardon and went off. This is what is meant by the well-known saying:
“To have complete faith and conviction (in the Sheikh) is all that is needed.”
In other words, it does not matter who and how the Peer (Spiritual guide) is. The main thing is, how is the faith and sincerity of the mureed. There is great value in sincerity by Allah Ta’ala.
Once in reply to a letter of mine, my Spiritual Guide Maulana Khaleel Ahmed wrote: “I may be likened to a tap. As much as is the desire for benefit from the side of the mureed, so much will be granted to him from the Original Reservoir of Grace (Allah Ta’ala). What is however, to be noted is that it will only come through the tap.”
This is another fine and delicate matter to understand. Some people have made objections and raised criticism, as to why certain persons had been made Khalifas of certain Sheikhs. One should not criticize or object against the Khalifas of a true Sheikh, because such criticism and objections are in fact against the Sheikh himself. What do you or I know about the hidden cause or foresight which brought the Sheikh towards selecting him. What you and I can do if we have no faith and confidence in him, is to avoid becoming a mureed of his."
This Life Versus the Afterlife
Translated from Khutbaat e Hakeemul Ummat: Volume 31- Rahmate Doh Aalam
A student posed the following question:
In Akhirath, Muslims will receive the highest degree of recompense. They will not be subject to any harm, nor will any pleasure be withheld from them. It is also understood that there will be different ranks among the inhabitants of Jannat. Some will be at the highest level of Jannat while others will be at a lower stage. If the recompense and reward in Jannat has no constraints, then it must be that there is no higher or lower rank, rather everyone’s rank is equally at the highest. However, there will be ranks and the difference between the ranks can be none other than one’s recompense being greater while another’s recompense being partial. This is the argument at hand.
Before hearing the answer, listen to one comparison.
There are two worlds – one of this life, and the other of Akhirath. What is the relationship between the two? In Hadith Shareef, the relationship has been explained through an example as follows. If one finger is placed in the ocean, some water of the ocean will remain on the finger. This is the same relationship that this life has when compared to Akhirath. The comparison between the water on this finger, versus the water left in the ocean is obvious – and that is nothing. If we were to calculate this difference, it would take a million years to even create any ratio between the two. For example, if that water left on the finger measured an ounce, and then one ounce was regularly taken from the whole ocean, we could then evaluate some ratio between the two amounts. It is also obvious that many lifetimes will not even suffice to complete this task!
Allahu Akbar! The ocean is such a great entity! It has surrounded the entire world. When travelling on the ocean, one realizes that the dry portion of the world is much less than the wet portion. Researchers have proven that water has surrounded three quarters of the earth, while land is only one quarter. This is just its vastness. Then if we look at the depth, at some places the depth is several miles deep. So when contemplating removing water, an ounce at a time, from such a large body of water, one will need many years. You may have approximated the ratio between the water on this wet finger versus the water left in that ocean.
So, this is the same relationship between this world and Akhirath. And this example is just to help us understand, in reality it is even less than that. In actuality, this world does not even have such a relationship with Akhirath. The reason is that the water on that finger, no matter how insignificant and trivial compared to the water in the ocean, both of them, the water in the ocean and this water, are still finite. If someone were to work hard and take out one ounce at a time, our minds cannot deny that the water in the ocean will indeed finish at some point or another in this way. A ratio, no matter how small, will certainly result from the two amounts of water.
On the other hand, this life and the Akhirath have a relationship of finite and infinite. This life is going to end, while Akhirath will never end. Ehle Haqq believe that this world will finish one day while Akhirath has no limit. After this world, there will be no such thing as ‘limitation’ – not in Jannat nor in Jahannam. This was an argument, whose answer is that nothing in Akhirath has limit. So the answer to the question is that it is agreed upon that the inhabitants of Jannat will have rank but the smallest rank therein will still be better than this world and everything it contains – and it will be without limit. It turns out that the meaning behind the lowest ranking Jannati receiving whatever he desires is that he will desire only that which is according to his rank and in this rank will be those things which are better than those in this world or a thousand such worlds. So much so that there is not even any relation between the things in this world versus the things in Jannat because the world has boundaries, while Jannat has no boundaries. This is why Jannat has been referred to as ‘khayr’ and ‘baqaa’ (fine and everlasting).
When this is the case, then there will be no comparison of standard and below standard among the pleasures therein. Rather there will be a comparison of the highest ranked and lower ranked. So this is the answer to the question.
Although there are two parts of Akhirath, one of pleasure and one of pain, Jannat and Jahannum, and we can’t say this about both parts, then what is the meaning of ‘khayr’ and ‘baqaa’? So, I intend to only lecture on one of these parts – Jannat. And often Haqq Ta’ala has also referred to ‘Akhirat’ with this meaning (of Jannat).
والآخره خئرؤا ابقإ
This ayat is showing that the meaning of Akhirath is in reference to this part – Jannat. The reason being that the other part, Jahannum, has no ‘khayr’ therein. In the same way, this usage of ‘Akhirath’ has been used only to mean Jannat. Now it is also appropriate to understand the meaning behind ‘khayr’ and ‘baqaa’.
So, it is worthy to note the meaning of ‘baqaa’ to be everlasting. While the meaning of ‘khayr’ is that the things inclusive are comparatively much better than those in this world, even though the names are like the names used to refer to the things in this world. The two have no comparison with each other despite the same name to reference.
فاكهته ؤنخل ؤرمان
In other words, Jannat will have fruits, and there will be date trees, and there will be pomegranate, and there will be rivers of water, and rivers of milk, and rivers of honey, and rivers of wine. The names of all these things are like the names of the things in this world, but those things will not be like the things in this world. The fruit there will not be like the fruit here, nor will the date there be like the dates here, nor will the pomegranate be like the pomegranate here, nor will the water there be like the water here. The quality of those things is referred to as ‘Aasan’- never rotting. The water in this world spoils after some time – the water there will never spoil. Nor will the milk in Jannat resemble the milk here. The milk in this world spoils after some time – the milk in Jannat will never spoil. Even after thousands of years it will remain the same. May Haqq Ta’ala grant us all the highest rank of Jannat. Ameen.
The Allegoric Projection Of Some Deeds Into The Other World As Explained By The Great Mystic Poet,Maulana Rumi,In His Classic,The Mathnavi
When a man has performed a Sajdah(Prostration) or Ruku’(Bowing in prayers),in this world,his Sajdah in the Hereafter will become a means to enter Paradise,
When Praise of Allah comes forth from your lips,the Lord of day-break moulds it into a bird of Paradise,
Your praise and glorification (of Allah)does not resemble the bird,because the bird itself
Is nothing but wind and air(so it was made from the breath of your praise)
When sacrifice and Zakaat(Alms-giving)come from your hands will plant date-palms and fresh herbage in the Hereafter,
The water of your patience will become a stream of water in Paradise;your love and affection(for Allah)will become a river of milk in Paradise
Your present delight in devotion will become a stream of honey;while your spiritual rapture and longing will become a brook of delicious wine
(Apparently)these causes(actions in this world)do not resemble those effects(Rewards in the Hereafter).None knows how He(Allah)produced the effects in place of those(the causes)
Since these causes(deeds)were obedient to your commands,the four streams(of Paradise) likewise will show obedience to you
You would be able to make them flow in whatever direction you please;even as that quality you had(in this world)to do good deeds
As for example,if your own semen be at your command,the progeny thereof would also be at your commands
Your younger son would then run obediently at your command,saying”I am from the part of you that was obedient to you”
As that quality was obedient to your command in this world,likewise those streams would flow at your command in the Next World
The trees of Paradise would be obedient to you because those tree were made fruitful by your own good qualities
Since those qualities are kept within your command here,so their recompense in the Next world will be at your wish
When your hands strikes injust blow against the victims,that the injustice will become the infernal tree in the Hell
If your anger kindled fire burning people's hearts,you yourself would become the fuel of Hell-Fire
Since in this world,the fire of your passions was burning mankind,that which grows out it would be burning you in Hell
As the fire of your anger attacks the people in this world,so that which springs from it will like-wise blaze the people in the Next World
Your stinging words resembling snakes and scorpions would become snakes and scorpions(of Hell)they will seize(assail and bites)your hands
(Quoted From Jazaa Ul A’maal by Maulana Asyraf Ali Thanwi Rahimahullah)
Etiquettes within Humanity
(Hazrat has recited a Hadith Shareef)
Tamheed
This is one statement from Rasoolullah (sallalahu alayhi wasallam) in regard to the differences and disputes and harms we face among each other. This is not a new topic and it is not necessary for a new topic to be lectured because at this time whichever lecture is lectured will be in association with Islam and Deen. And our Deen is from many years ago, so how can the topic be new? So it should not be observed whether or not the topic lectured is new or not new.
Lectures According to the Need But rather it should be observed whether or not the topic is according to needs or not because there is no speciality in a lecture being 'new'. That would be as if a doctor wrote a prescription and propagate that this is such a prescription that never before has it been written in any book nor has any doctor before me prescribed it to anyone. Nobody will accept this. In fact, it will be said that the quality in a prescription rests in the fact that it is in accordance to the prescriptions of the elder experienced doctors. Its compilation has been done by the approval and opinion of a qualified doctor. Otherwise there will be a problem. This is called innovation in Islamic Law. So just as 'new-ness' is not the aim in medical prescriptions, and rather the appropriateness per patient and accordance to the rules and basics of a disease are sought, the same way, in a lecture this should not be noted whether the lecture is new or old. In fact, it should only be observed whether or not it is in accordance to the needs and conditions of the audience.
Those preaching the Truth (Muhaqqiq) always take the needs of the audience and the appropriateness of the event into account whether it is an old or new topic. However, nowadays lectures fall into one of two categories.
The first category is such that it is like a business and means of income (peyshroor) and the aim of these lectures is to make such an affect of the audience that everyone is left amazed; whether or not the topic was necessary or not. For this reason, they hold prestige to new topics and if they do lecture on an old topic, then they will not do justice to the needs of the time. In fact, they will just uptake that topic from which the audience will become overly emotional. For this reason often times the topic of martyrdom is lectured on because it is such a sensitive topic that even the most stiff-hearted person will become tender-hearted from listening. But the Muhaqqiq do not focus on these kinds of things, they always take into consideration the needs of the people present.
Self Reformation
--Make Allah the permanent resident in the mansion of your heart--
(Hazrat has just lectured on a category of carelessness commonly found in Muslims.)
Another level of carelessness found in Muslims is such that although one maintains some degree of remembrance of Allah during worship, there is no remembrance otherwise. Those people who are considered ‘devout-worshippers’ are also involved in this. They should understand that just as there is a routine adopted by the tongue for worship, there is also a routine for the heart. In other words, the routine of the tongue is zikr lisaani, or verbal remembrance, and the routine of the heart is remembrance through focusing towards Allah and through thoughts about Allah. So, often worshippers remain involved in verbal remembrance of Allah but they fail to keep the heart occupied in a similar manner.
The pious are also involved in such carelessness in terms of the heart. This is why is it necessary to understand that just as zikr lisaani, verbal remembrance is necessary, remembrance in our hearts is also essential. One should keep the heart focused on Allah at all times. Upon necessity it is permissible to think about something other than Allah but without such necessity do not invite such thoughts into the heart. However, do not think that since your heart is always involved in thoughts other than Allah it is necessary to rid of all these things. If upon necessity your thought falls on a foreign matter, this is no grounds for panic. However, after the thought leaves immediately bring your attention back towards Allah. Now, after giving permission to have thoughts on other than Allah, I have taken care of all issues that may arise. Now no one can argue that I do not have any awareness of the necessary aspects in life. Gentlemen! I also have knowledge of the necessities of life. Now look ahead to the extent the explanation of this has been done.
The detail that I am trying to convey is this; you have to understand what Zikr-Ullah actually is. If the thought of something other than Allah (ghayr) comes into the mind, it should only be out of necessity. I am further trying to convey that if this type of habit develops strength, then during the times when there is no such necessity, and at the times when there is separation and freedom from the necessities of life, one can easily keep the thought of Allah in ones mind. The affect of this InshaAllah will be that even during those times of necessity and during those times when you are involved in worldly activities, the thoughts of Allah will remain in the mind. Such a condition will also rise where the remembrance of Allah will remain firm in the heart at all times. If the thought of ghayr does creep in the mind, it will come crawling with great difficulty.
When a tenant takes residence in his house, any other individual who enters the house comes under the role of a guest. But now the opposite is happening. The house has been taken over by the guest. If the owner wants to enter, he cannot even pose his say. This is why it is necessary to free the house from the control of strangers and to absorb Allah within so that when another enters, he enters with the proper etiquettes and with the attitude as is customary within a guest.
From my lecture you have understood that thoughts of ghayr are not entirely prohibited. Permission is given to keep relationships and partake in daily transactions, but these thoughts are only to the extent that is habitual of a guest, or to that extent that occurs with a stranger. Look, our servants also enter into our house, but they come with manners. They do not come to take over the house nor do they come to govern us. So, bring others into your heart, but bring them in that manner. I am not saying to strictly ban others from entering your heart. Allow them up to necessity, as strangers for a brief time period only.
Make Allah the permanent resident in the mansion of your heart. This fine difference is worthy of remembrance. The difference meaning that you should keep the difference of truth and fiction between Allah and those other than Allah fresh in your mind. Now look, I do not leave out the world, nor do I stop any of your work and duties. Do all types of work and duties, but keep and maintain the most important and prime duty, the remembrance of Allah prominent. Fully perform your other tasks but thereafter immediately return back to your prime duty.
Now take a minute and reflect deeply over the condition of your own heart. The difference that should exist between the remembrance of Allah and the remembrance of ghayr, is that in fact the difference present in your heart or not? Is the remembrance of Allah the type of remembrance that is associated with the prime aim, and is the remembrance of ghayr the type that is associated with remembrance of strangers? If the difference is not such, then verily nearby a time will come when you will hold your head in your hands and cry aloud. A time will come when you will be full of regret as to why you left even one moment without the remembrance of Allah. At that time however, there will not be any chance of recovery. If I had said to leave out the worldly trades and worries completely and remain only in remembrance of Allah, then you would indeed have had an excuse, but this is not the case. And what excuse do you have now? I have not even forbidden those things which are necessary. I am merely saying to maintain the difference between the asal (genuine) and the arzee (counterfeit). Keep the remembrance of Allah prominent and the thoughts of strangers secondary.
Keep in mind the reference to the household servants. For household duties, it is necessary for the servants to enter the home. But it is not necessary for them to establish domination over the house. Servants should enter the house as servants, not to become the head of the household or to govern the house. This is a very heavy issue, memorize this stance very well. Make the master and head of your heart Allah. And allow strangers and those other than Allah to enter your heart only as servants. And all of this is well in your control. Allah knows best! Allah knows best! This is well in your control! Let no one think that this is not possible for them or that they cannot do this. It is possible, and it is possible very easily. Unfortunately we do not even give any attention to it or consider it necessary. If we did we would realize it is possible to do so very easily. Use a bit of strength; attempt to do so and you will see. Afterwards you will question; this is considered difficult? To remember all, but keep the remembrance of Allah prominent over everything and anything else.
If you still consider this to be difficult you may have the excuse that since you have not seen Allah, such an entity which you have not seen, to constantly think about Him or to absorb such an entity into the heart is very difficult. And remembrance of such a thing does not bring pleasure either. So how can the heart become its devotee?
So i give the answer to even this excuse. Consider such a thing which is very tasteful and which you have seen before as well. Then make this your focus of remembrance. That thing is Jannat, your home from where you came into this world. Remember this. And the thoughts of this are indeed very pleasant. The types of blessings here you seen as well and the thoughts of such things will easily become absorbed into your heart. If one time you bring these thoughts into your heart with great stature and importance, your heart will recur upon these thoughts ten times out of pleasure.
Now, in this matter you have received significant comfort and a great methodology. If the thoughts of Allah do not absorb into the heart otherwise, then utilize the above method. Follow this, and a very high level of remembrance of Allah will follow.
Tasheel ul-Islah Recurrent Self Reformation
Reformative actions and pious deeds are those actions from which one gains benefit in the Akhirat. Obligatory pious deeds and the four remaining sectors in Islam (aside from Aqa'id) are a burden to carry out for the members of our society in these days. The method to ease this burden is to reform and straighten out the conditions of our heart and tongue (speech).
Ayat of the Qur'an
This is one verse in which Haqq Ta’ala has, in concise wording, warned mankind against an important matter. The clarification is as follows.
It is a matter of common sense that whenever one performs some action the purpose is one of two things; either to acquire a benefit or to rid of a loss. For example, one eats to attain pleasure, this is a benefit. One takes medicine to rid of sickness; this is the riddance of a loss. Or, for example, one works to earn money; manages a business to gain profit; gives bribes to avoid punishment or to save from a miserable condition. One builds houses to shelter from the heat and cold. To sum up, this point needs no evidence that in all actions of mankind there is always a desire to either gain profit or to liberate oneself of loss. It does not take a genius to understand this point nor is there much need to present support and proofs for this.
However, there is a disagreement amongst the society over the actual focuses for profit and loss. The detail reagrding this uncertainty is that profit is the aim of all of mankind. However, everyone has established their own definition for profit. One individual, for example, is a police officer who strives to become the sheriff, or magistrate or tax collector thinking that he will achieve high ranks and status. He thinks that there is a lot of fame and betterment for himself in these positions and therefore strives to attain them. There is another police officer, however, who thinks that if I attain these higher positions, I will then be compelled to oppress the poor and helpless; since many times pressure is imposed on individuals to accept the governmental policies and they do not accept. There are many who have destroyed thousands of lives for the administration. There are others who would run from these positions and compulsions. The reason for this disagreement is that some considered this a personal benefit (name and betterment) while others considered it detrimental and therefore made efforts to rid themselves of it.
The extent to which there is disagreements is solely because one person considers one condition to be profitable and strives to acquire it while another individual considers it detrimental and struggles to avoid it. The disagreement over religion is similarly due to the above stated reason, but at this time there is no argument over this since, due to the Blessings of Allah, everyone in attendance is of the same religion.
WHICH PROFIT IS WORTHY OF ATTAINMENT At this time the topic worthy of concentration is that the decision regarding which profit is worthy of attainment and which loss is worthy of riddance. So after pondering slightly on the matter, what makes sense is that that profit is worthy of attainment which has two aspects present within it. Firstly, that the profit remains for a longer period of time, and secondly, that it must be pure and have no loss attached to it. Look, if there is one profit that is to remain for four years and simultaneously there is another profit that is to remain for eight years, then any sensible person will choose the benefit that is to remain for eight years over the former.
For example, if there are two houses brought before an individual, one of which is very large and luxurious, while the other is small and unattractive. This is also stated that the luxurious house, although larger and beautiful, must be emptied after four to five days, while the smaller house never has to be emptied. It is obvious that any rational individual will chose the smaller house over the larger. Additionally, if it is mentioned that this smaller house will be given to you for generation after generation, then for sure this house will be preferred over the other. We find out that that benefit remains for a longer period of time and for this reason it holds more promise and security. In the same way, in the case of the luxurious house, despite its beauty, if it contained a permanent fault there would also be reason to reconsider its acceptance. For example, the neighbor is unpleasant or it has some other annoyance while there is no such worry in the smaller house, it is obvious that the smaller house would be more preferable. It is now clear that only that profit is worthy of attainment which is pure, in the same way only that loss is worthy of riddance which would harm for a longer period of time and at every angle and stance is detrimental in which there is no chance of profit within.
Further, during travel if an individual stays over in a house for one or two nights and some discomfort overtakes him within the house, he does not worry or complain much knowing that he is only here for a few days. However, if the same discomfort were to overcome him in his actual home, it would cause his enormous discomfort and he would strive to rid of it. This is due to the fact that his actual home is where he will be residing for a longer period of time. Also, if you are told to travel in severe sunlight for four consecutive days and afterwards you will experience eternal pleasure and comfort, whereas on the other hand you are can remain in luxury and pleasure for four months and thereafter you will be placed in prison eternally, it is obvious that any rational minded person will choose the travel of four days and bear short-term hardship and discard the second option.
It is apparent now that that hardship which is long term and in its entirety with no chance of profit, is more worthy of concern. And that loss which is short term is not as significant in its removal. Therefore, the types of profit and loss are as follows; profit which is pure and long lasting, profit which is short term and contains loss, loss which is long lasting and pure, loss which is short term and contains some benefit within.
Now after this, we know that every individual has his eye on the profit and losses of this world, while we have been given news by Allah and RusoolAllah (sallalahu alayhi wasallam) of another kind of benefit and loss which is to be presented before us after death. We now have two more categories of profit and loss; Benefit in the world and in the Akhirat, Loss in the World and in the Akhirat. We should ponder over these last four categories, Benefit in the World, Benefit in the Akhirat, Loss in the World, Loss in the Akhirat and decide where they should be placed within the previously stated categories. In other words, one should contemplate whether the benefit of the world is a long lasting and pure benefit or short term and that which has some loss integrated within it. In the same way one should consider the loss in this world and the benefit and loss of the Akhirat. In other words, which Benefit and Loss is present in which category. So look closely and understand well that the profit of the world is temporary and the profit of the Akhirat is ever lasting. Additionally, the loss of the Akhirat is everlasting and the Loss in the Akhirat is also everlasting. The loss in the World is to shortly end.
THE METHOD OF SUPPLICATING
Translated from Khutbaat e Hakeemul Ummat: Volume 19
Khutbaat e Hakeemul Ummat
--Aadaab-e-Insaaniat--
THE METHOD OF SUPPLICATING
Supplicate to Allah in such a way that your whole heart is attentive and your heart is full of pain. If you feel it is not in your control to induce this pain, focusing your attention is in your control. And there should at least be this much attention as when you are giving an appeal in a big Court. Gentlemen, that dua which is made attentively is often times accepted. There is no doubt of the doctor's presense but if there is no pain, then what can the doctor do? There are different ways to supplicate. One is to supplicate after every prayer. Another is that everyone come together and meet in a desolate area and from there supplicate to Allah Ta'ala, where you have peace of mind. Which ever appears easier adopt that one; this is the way rather than that which people have popularized these days. Whichever task you take on, begin from His door. And the door for every task is the same.
Harms of the Science of Polemics and evils of debates and disputations
Know, O' Reader, that after the Holy Nabi, the Khulafa Rashideen were the leaders of the learned in the science of Allah. There were the eyes of knowledge and were experienced in the legal decisions. They did not take the help of jurisprudents except in cases where consultation was necessary. They decided on the strength of Ijtihad and their decisions were recorded in their lives. After their death, Khulafat went to those who not so experienced in legal matters and administrative affairs. They were compelled to seek the aid of jurisprudents. At that time, a band of Tabi'een were alive and they persisted in following strictly the injunctions of Deen. Whenever Khalifs called them, they fled. But some learned men used to mix with the Khalifs ans consequently became humiliated. Therefore there were differences of opinion and among the learned men and there grew different mathahib as a result, and in some cases, a sect sprung up. There were argumentations and disputations over the intricate questions of religion. They composed also many works on these subjects. This induced the people to take to controversies and disputations.
There are eight conditions of debates
- The first condition is that where debate for search of truth is one of Fardh Kefayah duties, one who has not already fulfilled his part in duties of Farze Ain should not engage himself in the debates even for searching truth.
- The second condition is that one should not consider debates more important than Fardh Kefayah duties.
- The third condition which justifies debate is that the debater should have ability and give decision on his own responsibility without referring to the opinion of al-Imam al-A'zam Abu Hanifah or any other Imams. He who has not the ability of independent interpretation should not express his opinion but should refer it to an Imam.
- The fourth condition which justifies debate is that the subject for decision should be about actual cases that crop up, for example, the question of inheritance and not about future cases. The Sahabi (Radhi Allahu Anhum) also held consultations as questions arose or were likely to arise in order to arrive at truth.
- The fifth condition is that debate should be held in private in preference to open meetings in presence of noted people and in grandeur because privacy is more suitable for clear thinking and to examine what is right and what is wrong.
- The sixth condition is that the debater should like truth in the same spirit as a lost thing is searched for. He should not mind whether the truth is found by him or by his adversary. When Hazrat Umar (Radhi Allahu Anhu) was once giving sermon, a woman pointed out to him his mistake to which he submitted. At another time, Hazrat Ali (Karam Allah wajhu) was asked a question by a man and he replied. When the man pointed out his mistake, he admitted it.
- The seventh condition is that the debater should not prevent his adversary from giving up one argument in favor or another and one illustration in favor of another.
- The eighth condition is that debate should be held with such person fro whom benefit is derived and who is learned.
He commits sin who does other works leaving aside a more important Fardh Kefaya. He is like a man who does not give water to drink to people who are thirsty and facing death even though he has got power to do so, because he remains then busy in giving lessons of cupping. Once the Holy Nabi (Sallallahu 'Alayhi wa Sallam) was asked: When will the people give up enjoining good and forbidding evil? The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: When flattery will grow in good people among you, kingdom will go to the meanest of you and theology to those who will be corrupt.|
Evils of Debates
The following evils arise out of modern debates.- Envy. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: Envy consumes good deeds as fire consumes fuels. A debator is never free from envy and hatred. Envy is a burning fire. One who falls in it gets punishment in the world. Hazrat Ibn Abbas (Radhi Allah Anhu) said: Acquire 'Ilm wherever it is found and don't obey the shayateen who are prone to disputes.
- Pride. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: A Mu'min cannot have kibr (pride) in him. There is a Hadith-e-Qudsi in which Allah Ta'ala said: "Grandeur is My cloak and pride is My mantle. I destroy the one who snatches anything of these two from Me."
- Rancour. A debater is seldom free from the evil of rancour.
- Back-biting which is likened by Allahu Ta'ala to the eating of carrion (49:12).
- Declaration of self-purity. Allah says: Don't attribute purity to yourself. He knows best who fears Him. (53:33).
- Spying and prying into secrets of adversary. Allah says Pry not. (49: 12).
- Nifaaq. A debater expresses his friendship for his adversary outwardly but he cherishes hatred for him inwardly. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: When the learned men do not translate their learning into action, when they profess love for one another with their tongue and nurse hatred in their hearts, when they sever ties of relationship, Allah sends Curse upon them, makes their tongues mute and their eyes blind.
- To turn away from Haqq. The nost hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man givesup disputations in matters of Haqq, a house will be built up for him in the highest Paradise. Allah Ta'ala says: He is more wrongful than one who devises a lie against Allah and calls the truth a lie when it comes to him. (29:68) Allah says: Who is more wrongful than he who lies against Allah and treats the truth when it comes to him as a lie (39:33).
- Another fault of debate is show and flattering the people in an effort to win their favor and to mislead them. Nifaaq (hypocrisy) is the greatest disease with which a debator is attacked and it is a major sin.
- Deception. Debators are compelled to deception.
ADVICES OF HAZRAT MOULANA HAKEEM AKHTAR SAHEB(D.B.)
Neglect of Zikr is starvation of the soul.
One who is an Aashiq,a lover of Allah,even though not entangled in sin will yet remain a Mustaghfir(penitent).
Stay away from sins as well as the preludes,those things that lead to sin.
The connection,the link between the ,the outward and inward is such that neither can be seperated from the other.
Taqwa means that one has the urge to disobey and one prevents oneself from doing so.
The true lover of Allah is the one who knows how to to endure the grief of Allah's path.
One evil glance causes several diseases even though it may be for only one minute.
Piety creates the light of tranquillity.
Ask Allah Ta'ala to muster ones courage to leave all sins.
Casting evil glances at beautiful faces is a filthy and polluted act.
No taste can match the joy experienced when one sacrifices every breath for Allah's sake.
In old age potency diminishes,but desires and passion remain virile,at the same time to combat the nafs weakens.
Some people desire to acquire Allah's pleasure but refuse to sacrifice any of their pleasures and desires.
Due to constant striving,the heart is nutured,and fertile to absorb the rays of Hidayat and Wilayat(sainthood).
Controlling the gaze creates a lustre(nur) within the heart which quickly manifests on the face of such a person.
In proportion to the severity of the urge and desire to commit sin,will be degree of nur created, on suppressing this urge.
One lustful gaze leads to another,just as one sin leads to another and one good deed to another.
Some people claim their total helplessness with regard to controlling the gaze,its a deception of shaytaan.
Striving against the nafs is indeed a struggle and an allegorical Jihaad of the highest form.
The person that desires to taste the pleasures of Jannah on earth,should spend with the Ahlullah(people of Allah).
The religious harm of jealousy is the destruction of righteous deeds,its worldly harm is perpetual grief.
When a servant of Allah considers himself unworthy and inferior,
he is elevated in Allah's sight.
The Awliya-Allah become even more humble when praised, becoming more grateful to Allah,for concealing their faults.
One of the most reprehensible forms of Riya(show) is to publicize one's Ibadat and deeds beore friends and family.
Regular visits to the graveyard and reflecting ,will create disdain
for the world in the heart.
Constant desire and aspiration for name and fame is a destructive spiritual illness.
ADVICES OF HAZRAT MASEEHULLAH KHAN SAHEB(R.A.)
All progress is dependant upon remaining steadfast on the Shariah. | |
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ADVICES OF HAZRAT MOULANA ASHRAF ALI THANWI(R.A.)
Acquire knowledge of Deen according to your needs;either by asking the Ulama or by reading a book.
Abstain from all sins.
If you commit any sin, repent immediately.
Do not hold back in fulfilling anyone's right.
Do not cause anyone physical or verbal harm.
Do not speak ill of anyone.
Do not have any love for wealth ,nor any desire for name and fame.
Do not concern yourself with extravagant food and clothing.
If someone rebukes you for your mistake or error,do not try to
justify your action.
Do not laugh excessively nor talk excessively.
Do not go about repeating or mentioning an argument that may have taken place between two persons.
Always be mindful of the rules of Shariah in everything you do.
Do not display laziness in executing any act of Ibaadah.
Try and spend most of your time in seclusion.
If you have to meet and converse with others,meet them with humility and do not display your greatness.
Associate very little with rulers and those who hold high positions.
Stay very far from irreligious people.
Do not search for the faults of others.
Do not have evil thoughts about anyone. Instead look at your own faults and try to put them in order.
You should be particular in offering your salaat in the proper manner,at the proper time with concentration.
Always occupy yorself in the remembrance of Allah, either with
your heart or tongue.
If you experience any satisfaction in taking the name of Allah,
then express your gratitude to Allah.
Speak in a nice, humble way.
Set aside specific times for all your different tasks and abide
strictly to these times.
Consider whatever regret, sorrow or loss you may experience
to be from Allah.
Do not think about worldly matters, calculations, profits and losses,etc. all the time.Instead think about Allah.
As far as possible, try to help and benefit others irrespective of whether it be in worldly or Deeni matters.
Do not eat and drink too little to the extent that you become weak and fall ill.
You should not eat and drink too much to the extent, you feel lazy in carrying out the different acts of Ibaadah.
Do not have any desire or greed for anything except Allah.
Do not allow your mind to wander towards any place, thinking that you will be able to benefit or profit from there.
Be restless in your quest for Allah.
Be grateful for the favours that are bestowed upon you irrespective of whether they are plenty or few.
Do not be depressed with poverty and destitution.
Overlook the faults and mistakes of those who are under your control.
If you learn of any fault of someone,conceal it.
Be in the service of guests, travellers, strangers, Ulama,
and pious servants of Allah.
Choose the company of the pious.
Fear Allah all the time.
Remember death.
Set aside a certain time daily, wherein you should think about all
your actions for that day.
When you remember any good action done, express gratitude.When you remember any evil action,repent.
Don't ever speak a lie.
Live with bashfulness, modesty and forebearance.
Do not be conceited by thinking to yourself that"I have such-and-such qualities in me."
Don't ever attend gatherings that are contrary to the Sharah.
Continue making Duaa to Allah to keep you steadfast on the straight path.
To be proud of a blessing is pride but to consider it a gift from Allah
& keep in mind your incompetence is thankfulness.
Pride develops in some Muslims; They pray and hate those who don't and consider them inferior.
Sins are very dangerous and must be avoided.
Pay attention to Allah, not to worries, they will disappear.
When Allah's name is taken say Jalla Jalalahu or Taala, once in a
meeting atleast,preferably every time if possible.
Neither consider your worship such as to be proud of ,
nor consider them useless.
If your friends and relatives do not love you, be happy that Allah
has removed others from your heart.
When Allah is angry ,you see a wrong thing as right and wrong superstition appear as facts.
Patience becomes easy by crying to Allah,as it removes the pressure.
Do Zikr with the intention of developing love of Allah,it will have it's effect.
We are born for worries, it will end in Paradise, so forget
its ending now.
Inform the person you have back-bited, after a short while
you will stop back-biting.
Do not quote somebody without enquiry or research.
Deeds are rewards themselves, so why do you ask for reward
on rewards.
To gain the love of Allah, join the company of the Saints(Ahlullah.)
Hidden etiquette is to be with Allah, all your time,events and dealings.
Ask every one to say a word of prayer for you.You do not know on whose tongue is acceptance .
In the company of saints(Ahlullah) atleast you begin to notice your mistakes and sins.
Appreciate,value and remember the Deeni favours which your parents have bestowed to you.
If sometimes parents act unjustly, bear their injustice with patience.
One can only regard oneself to be insignificant if the respect,honour and love of seniors are embedded in the heart.
Disrespect is more harmful than sinning.
Juniors should at all times keep in mind the seniority of elders.Do not regard yourself equal to elders.
Disrespect is the effect of pride and arrogance.
Do not ask a need from such a person who you know feels obligated to comply even though he may not be disposed to assist.
If you have been told to come at a certain time(ie. an appointment),then be there at the appointed time.
Do not express yourself in the presence of the sick or his family,in a manner which makes them lose hope in life.
Shariat is Aqaaid(beliefs),A'maal(good deeds),Muamalaat (transactions) ,Akhlaaq(character) & Muasharat(conduct)
If someone is hurrying along the road,do not stop him for hand -shaking.
When going to meet a person ,do not sit with him so long as to
inconvenience him.
While eating do not mention such things that nauseates or disgusts others.
Do not curse or speak ill of time(the age).Time is blameless.
Where the company consists of three persons,two should not speak by whispering to each other.
Do not waste the time of a busy person by prolonging the conversation by small talk.
Do not use extravagant titles or flattery when writing.
Do not read the letters of others. If a letter is not intended for you, do not read it.
When your child has wronged someone ,do not side with your child especially in his presence.
If any children come to you for education, do not take service
from them.
Be watchful of your children's behaviour towards servants and the children of servants.
A gift should not be refused because of its small value or quantity.
A gift tendered with the motive to obtain some benefit in lieu, is in fact bribery. It is not hadyah.
Never give a verdict in a dispute after having heard the story
of only one side.
When entering the private room of parents, seek their permission before entering.
If for some reason you are constrained to leave while others are still eating, excuse yourself.
Superstition is a kind of shirk. Abstain from this.
Some people never bother to visit the sick.This is not correct.There is great thawaab in visiting the sick.
There is greater reward for granting a loan than for giving charity.
The act of postponing a loan repayment when one is by the means to repay is an act of zulm(injustice).
Do not use the articles of others without their permission.
Safeguard and treat with care an object which you have borrowed.
Do not make promises in haste.
Fulfil a promise made. Do not act in coflict with a promise
without any valid reason.
People who criticize,insult and vilify the Ulama of Deen,their faces in the grave are turned away from the Qibla. (Hazrat Gangohi(R.A.)
After your parents death make it a habit, to make Dua-e-Maghfirat for them.
Do not raise your voice above the voices of your parents.
Do not in jest point a sharp instrument to anyone.
Do not merely acquire a Fatwa(ruling) to substantiate one's own views.
During school holidays,children should be left in the companionship
of Ahlullaah(saintly persons).
Do not assume that children will automatically acquire manners when they grow up. Start early.
When meeting someone with whom you have no informal association,do not ask him personal questions.
Do not crack such jokes which are hurting to others nor speak in a way which embarrasses people.
When a child is obstinate in demanding a thing,do not fulfill its demand.
Do not hesitate if you slip and commit some misdeed, seek
forgiveness immediately.
TONGUE: Disaster of Tongue
Excerpts from Islahi Nisaab by Maulana Ashraf Ali Thanvi rahmatullahi 'alaih
To avoid useless and forbidden talk:
Sahal Bin Sa'ad (Radhiyallaho anho) narrates that Prophet Mohammad's 
said: "One who guarantees me about that which is between his jaws i.e., tongue and that which is between his thighs i.e., private parts, I am responsible (guarantor) for his jannat." (Bukhari)
Uqbah Bin Aamir (Radhiyallaho anho) narrates that he met Prophet Mohammad's and asked him: "What is the way of salvation?" Rasulullah (Salallahu Alaihi Wasallam) said: "control your tongue and your house should be enough spacious for you i.e., don't come out of your house unnecessarily and keep on weeping on your mistakes."
(Ahmad, Tirmizi)
Disaster of tongue:
One of its disaster is that it looks very light but is very heavy, that is why Prophet Mohammad's laid much stress on taking care of it because more of the disasters come due to of the tongue only. Until tongue does not start, there is no quarrel or litigation with anybody, when it starts, every such things is there. Pious religious scholars have collected these disasters of tongue at one place after extracting them from Ahadith.
Hadhrat Imam Ghazali (Radhiyallaho anho) has written this topic in quite detail in his book (Ihya-ul-Uloom). In Urdu, Maulana Mufti Inayat Ahmad Sahib has written this topic sufficiently in his book Zamanul Firdous. It is must for every body to see this book, even daily. Author of these lines will enumerate only the sins of tongue and will refer the reader for details to above mentioned books. These disasters according to Imam Ghazali (Radhiyallaho anho) are 20.
To talk about the thing which has no benefit.
To talk more than needed.
To talk about nonsense things like telling stories of women, transgressors or tyrants with interest.
To indulge in (useless) debates and discussions.
To quarrel.
To talk with formality and artificiality.
To talk obscene language and to abuse.
To use fool language.
To say La'anat.
To sing and to read such poetry which is against the Shari'ah.
To chat and laugh more.
To laugh at others in which others are looked down, upon.
To reveal some body's secret.
To make false promise.
To tell lie unless it is extremely necessary and nobody's right is being snatched, there it is allowed.
Geebat (Backbiting):- This becomes one's food and gives rise to many evils. many people say that they are speaking truth, how is it Geebat? This doubt is silly as Geebat takes place only when it is true, otherwise it is slandering. Of course, if there is a possibility of some Deeni or worldly harm to someone, then it is allowed to reveal his condition.
Double faced:- To say yes to everyone and in every group.
Flattering someone at his face. If it is felt that the listener will not feel proud instead may get more inclined towards virtue, then there is no harm.
Not to take care of minute mistakes during conversation as people say "above is Allah and below you." This is a bad thing, in it there is sort of equation between the creator and the creature.
To ask Ulema such questions which are not related to you.
Method of control of tongue:
The remedy of it is that whenever you have to say something, don't say it abruptly, first think for two or three seconds that whether this thing which I am going to say, may not displease my real owner Allah. If one is fully satisfied that it is not so, then one should say without hesitation but only whatever is needed (not more than that). If there is slightest doubt, then keep quite, InshaAllah, you will get saved from all the disasters of tongue easily.
May Allah give Tawfeeq.
