Wednesday, July 31, 2013
Tabligh e Jamat
Wednesday, July 24, 2013
Monday, June 3, 2013
Hayaatul Muslimeen(Life of Muslims)
2. Acquisition & imparting of Deeni knowledge
Rasulullah (sallallahu alayhi wasallam) said:
"The acquisition of (Deeni) knowledge is compulsory on every Muslim." (Ibn Majah)
This hadith proves that it is obligatory upon every Muslim, male and female, rich and poor, city dweller and villager, to seek Deeni knowledge. Acquisition of Deeni knowledge is not confined to the medium of the Arabic language. The teachings of the Deen are to be acquired through the medium of either Arabic books or non-Arabic books or by enquiring from reliable Ulama or by listening to lectures of reliable and qualified lecturers. Women who are unable to read and cannot reach any Aalim, should through the agency of their men-folk enquire from the Ulama about their Deeni requirements,
Rasulullah (sallallahu alayhi wasallam) said:
"0 Abu Thar (a Sahaabi) if you go anywhere to learn one aayat of the Qur'aan, it is better for you than a hundred rakaats (Nafl) Salaat; if you go anywhere to acquire one law of the knowledge (of Deen), it is better for you than performing a thousand rakaats (Nafl) Salaat, irrespective of whether you practised on it (the knowledge) or not." (Ibn Majah)
The immense value and significance of Deeni knowledge are manifest from this hadith. Some people contend that knowledge without practice is fertile. This view is erroneous because the hadith states with clarity the great merit of acquiring Deeni knowledge even if one did not practise in accordance. There are three reasons for this great significance of knowledge even if one does not practise according to what has been acquired. These are:
1. Knowledge prevents one from going astray because of the realization of the truth. This in itself is a great treasure.
2. Knowledge of the Deen will, Insha-Allah, induce one to act in accordance with it sometime or the other. Insha-Allah, a man of knowledge will someday obtain the taufeeq to make amal (to practice according to the demands of knowledge).
3, Knowledge enables one to instruct others in the truth. One in possession of Deeni knowledge is in a position to impart that knowledge thereby disseminating the law of Allah Ta'ala. This too is of great merit and of tremendous thawaab.
Rasulullah (sallallahu alayhi wasallam) said:
"The noblest charity is that a Muslim acquires some knowledge (of the Deen), then imparts it to a brother Muslim, " (Ibn Majah)
This hadith urges the imparting of Deeni knowledge in whatever measure one has acquired. Its thawaab is greater than all acts of charity.
Subhaanallah! How gracious is Allah! He bestows the greatest of thawaab for slight effort of the tongue. Such huge amount of thawaab can never be attained by expending even large sums of money in charity.
Allah Ta'a]a says:
"0 people of Imaan! Save yourself and your families from the Fire." Explaining this aayat, Hadhrat Ali (radhiyallahu anhu) says that it means:
"Teach your fancily acts of virtue (i.e. Deeni acts). ”
It is manifest from this ayat and hadith that teaching the Deen to one's wife and children is compulsory. Failing to discharge this obligatory duty will result in the punishment of the Fire as stated in the aayat.
(All Ahadith mentioned so far have been taken from the Kitaab, Targheeb)
Rasulullah (sallallahu alayhi wasallam) said that among the good deeds of believers, which will continue to build up (as capital) after one's death is Deeni knowledge which was imparted to others. This applies to even a single mas'alah (rule) shown to another. Among such deeds is the dissemination of the Deen, for example by means of writing or purchasing books and distributing these or by assisting students pursuing Deeni knowledge. Also among the virtuous deeds, the thawaab of which will be perpetuated after one's death are pious children. The hadith mentions some other acts of virtue as well in this regard. Ibn Majah and Baihaqi)
Rasulullah (sallallahu alayhi wasallam) said:
"No one has given his children anything better than adab (which in this context refers to Deeni knowledge). ”(Tirmithi and Baihaqi)
Rasulullah (sallallahu alayhi wasallam) said:
"Allah Ta'ala makes Jannat a surety for a man who looks after three daughters or three sisters. He imparts knowledge to them; is kind to them until such time that Allah Ta'ala relieves him of their responsibility (i.e. until they get married). "
Someone then enquired regarding two daughters and Rasulullah (sallallahu alayhi wasallam) mentioned the same reward for caring for two daughters. Another person enquired in regard to one daughter. Rasulullah (sallallahu alayhi wasallam) said that this thawaab and significance are for caring for even one daughter. (These Ahadith have been extracted from Mishkaat).
Acquisition and teaching of Deeni knowledge being fardh (compulsory) and the considerable thawaab therefore are established by these Ahadith (cited above) as well as by many other Ahadith. The highest degree of such knowledge is that which qualifies one as an Aalim of the Deen. However, all people do not have the ability, determination and opportunity to become Ulama. Nevertheless, Deeni knowledge is incumbent upon all, hence a simple method of acquiring such knowledge will he explained. This simple method enables the general public to acquire Deeni knowledge, thereby discharging their incumbent duty and obtaining the thawaab promised in this regard. This simple way is as follows:
1. Those versant with the Urdu language should study authentic Urdu books of the Deen, e.g. Beheshti Zewer, Ta'leemud Deen, Qasdus Sabeel, Tahleegh-Deen and Tas-heelul Mawaaiz. These books should be studied in lesson form from a reliable Aalim. If the services of such a teacher are not available then read and study these books on your own until you find someone able to teach you. Wherever you do not understand, make a mark: seek clarification whenever you meet someone of knowledge. Whatever knowledge you acquire in this way, impart it to others also. Make a special effort to teach such knowledge which you have acquired to your wife and children.
2. Those unable to read Urdu should endeavour to enlist the services of one who is versant in Urdu. The instructor should read and explain the hooks to his class. At the same time they should refer their Deeni questions to him for explanation. It is best and most beneficial if such a knowledgeable man can be engaged permanently. If necessary, he should be paid a salary which should be the responsibility of the community. All can contribute towards this salary. To raise a salary for an Ustadh is not at all difficult. People squander considerable amounts of money on unnecessary and unlawful worldly luxuries. Contributing a bit towards one's own Deeni life which in reality is the capital and means of one's everlasting life in the Aakhirah, is no sacrifice.
In appointing a teacher and selecting the books for the syllabus do not be directed by personal opinion and choice. Seek the advice of a pious Aalim.
3. Refer your affairs to some pious Aalim so that you may know and understand if your affairs and activities are in conformity with the Shariah. Whenever you wish to embark on a venture, Deeni or worldly, and you are not certain of the Shar'i ruling and requirement pertaining to that venture, then seek the advice and guidance of a pious Aalim. What you learn in this way, impart it to others as well Should you not have the opportunity of going personally to such an Aalim then seek his counsel and guidance by means of a letter. To ensure a quick reply and to make it easy for the Aalim, enclose; self-addressed and prepaid postage envelope in your letter.
4. Occasionally endeavour to meet pious Ulama; sit in their company and listen to their talks and advice. It is very beneficial to go especially to meet them. However, if you lack the means of going to meet them or the opportunity does not arise and no such pious Aalim is nearby, then whenever such an opportunity comes your way take advantage of it and spend some time in their company. When in the company of such an Aalim ask him about your Deeni affairs.
5. Another important duty is to occasionally invite a reliable and good Deeni lecturer to your town or neighbourhood. When contemplating to invite a lecturer, seek the advice of a pious Aalim. Do not invite just anyone. When listening to his wa'z (lecture) do so with great attention so that the love and fear of Allah enter your heart. Practicing in accordance with the commands of the Deen will then be a simple matter.
The above is a brief explanation of' several simple ways of learning and teaching Deeni knowledge. determination and steadfastness will result in the easy acquisition of the essential teachings of the Deen.
In addition to the adoption of the aforementioned methods, it is essential to abstain from two harms:
a. Never attend or participate in the gatherings and functions of the kuffaar and those who have gone astray, Firstly, words of kufr and dhalaal (deviation) produce darkness in the heart. Secondly, at such gatherings there is the possibility of a Muslim being provoked; his Imaan may become inflamed because of haraam acts being committed or statements of blasphemy uttered. His anger may lead to dispute and strife. On the other hand, if one is unable to voice one's anger, one will be overtaken by depression and frustration. One's peace of mind will be wrecked.
b. Refrain from disputes and debates. In the majority of cases debates produce darkening of the heart, ill-feeling and frustration.
Another very harmful effect of attending such gatherings and functions and engaging in debates is doubt and confusion. A statement of falsehood or kufr may throw the unqualified one - the one with insufficient knowledge - into great mental confusion. One may be influenced by the baatil and due to insufficient knowledge the doubt will linger and not be dispelled. Thus, by attending such functions one unnecessarily invites great spiritual calamity upon oneself, One attends at the peril of one's Imaan.
Should anyone attempt to goad you into a debate, refuse firmly and refer him to the Ulama.
Adherence to these instructions and methods, will Insha-Allah, ensure Deeni and Imaani health. You will be fortified spiritually and morally; you will be saved from the diseases which attack the Deen, May Allah Ta'ala assist you and grant you Taufeeq.
THE REVOLUTION OF THE UMMAH
UMMATI - "My Ummah" (This is the call and slogan of love of Rasulullah (sallallahu alayhi wasallam); his deep love for his Ummah caused him to always call out in dua - "Ummati, Ummati")
The revolution of the Ummah in relation to this cry of "Ummati" does not leave for its goal worldly revolution. Thus the term 'revolution' must not bc: understood in the context of worldly change and revolution. Although a discussion regarding the mundane revolution of the Ummah is not futile, nevertheless, the dimension of change falling within the purview of our discussion here is Deeni Revolution. The change or revolution which is the aim and goal of Islam has no affinity and no relationship with the kind of mundane changes which have overtaken the Ummah.
A study of the life conditions of a disobedient Ummati in relation to the detailed laws and rules of the Shariah will produce the stunning revelation that there is absolutely no affinity and connection between the Ummati and the Shariah.
The following are the constituent parts of the Deen:
Aqaa'id (Belief's) Diyaanaat (Salaat, Saum, Nikah, Talaaq, etc.)
Mu'aamailaat (Transactions, contracts, trade, etc.),
Mu'aasharaat (socia life, e.g. food, dress, speech, salaam, etc.) and
Akhlaaq (Moral character).
Regarding Aqaa'id, it is indeed fortunate that the 'revolution' of rejection has not yet overtaken the Ummah. Beliefs are not outrightedly rejected although some changes have taken place under cover of the Deen. The type of changes affected under cover of Deen, fall within the scope of bid'ah (innovation). It is for the sake of bid'ah that the Ahl-e-Baatil (People of falsehood) have become the opponents of the Ahl-e-Haqq (People of Truth) because of the latter's endeavours to rectify the error of bid'ah. In short, the Nusoos (Qur'aan and Ahadith) have not been refuted, but have been subjected to baseless and erroneous interpretation (Ta'weel Baatil).
The evil condition of baseless interpretation is the malady which has overcome the Ulama. But the modernists (i.e. the self-styled reformists, luminaries and western-educated Muslims-Translator) have transgressed further by having adopted the revolution of rejection as well. 1 hey not only baselessly interpret the Nusoos, but outrightly reject these as well. In fact, they at times mock and jeer at the beliefs of Islam. As a result of their mocking and jesting at the Deen, the Guardians of Islam (the Ulama-e-Haqq) have labelled them with kufr. The modernist reactionaries in turn retaliated with epithets such as 'bigots' against the Ulama. But those aware of the nature of kufr will not be deluded. They will know that the Ulama had no choice in the matter. They are under Shar'i compulsion to proclaim such kufr. They will therefore be in agreement with the Ulama.
This, then, is the state of the 'revolution' which has overtaken the first constituent part of Deen, viz. Aqaa'id.
Regarding the revolution in the second part, viz., Diyaanaat (Salaat, Saum, etc.) the masses have not wrought a 'revolution' of bid'ah in it, i,e. they have not changed the actual acts and laws pertaining to the teachings in this department of the Shariah, but they have subjected it to neglect and omission. Their attitude of neglect towards this part of Deen is so marked that it conveys the impression that Salaat, Saum, etc., are not obligatory acts of worship. The same attitude of indifference has been adopted in regard to matters pertaining to Nikah, Talaaq, etc. While accepting these issues to be integral parts of the Deen, as well as accepting the exposition and explanation of these issues given by the Ulama, the general public act on the basis of desire. In a conflict between a Deeni demand and the nafs, the latter asserts its domination. For example: the commission of fornication; living together as man and wife inspite of having administered three Talaaq.
This condition of neglect, indifference and omission regarding the second constituent part of Deen applies to the masses. However, the modernists (the products of western education) have no hesitation in denying the validity of even these teachings and practices of the Deen.
The change which the remaining three parts of Deen, viz., Mu'aamalaat, Mu'aasharaat and Akhlaaq, have suffered is by far graver than the revolution which has overtaken the first two departments of Deen. Even the masses, due to ignorance, have excluded these three constituent parts from the Deen. These three departments are regarded as mundane affairs - matters applicable to only the world - and as such to be decided upon and chosen by opinion and fancy. Thus, impure motives and corruption of the heart have played havoc in these three fields of the Deen. This attitude of crookedness and corruption in understanding have brought into existence a new practice, a new custom and a new kabit in opposition to almost every rule and demand of the Shariah in these three departments. A conglomeration of practices, customs and habits having no affinity and sanction in the Shariah now constitutes the way of life of the Ummah.
In having chosen an un-islamic innovated way of life, the masses do not feel the slightest inhibition because they do not consider themselves to have erred in this respect. On the contrary, they proudly regard their newly adopted (un-Islamic) way of life as progress. In fact, they regard their personal practices, customs and ways which they have introduced ill opposition to the Divine rules and etiquette of conduct to be superior to the Shariah. This attitude is amply demonstrated by the severe and unbridled opposition they offer those who call them towards the true Law and Way of life of a Muslim, viz., the Sunnah.
This has indeed been a drastic change in the Urnmah.
In the first two departments of Deen (viz., Aqaa'id and Diyaanaat) the constituent parts were not excised from the Deen nor were other beliefs and devotional acts of worship introduced in opposition to those of the Shariah. In other words, in so far as belief and practice are concerned, no Muslim considers any act or practice (which may have been innovated) to be superior to Salaat, Saum, etc. The changes in these two departments are in relation to baseless interpretation (Ta'weel Baatil), neglect omission and addition to the existing valid practices of Ibaadat. But, the gravity and magnitude of the changes in the latter three departments are so great that these, viz., Mu'aamalaat, Mu'aasharaat and Akhlaaq, have been actually detached and expelled from the Deen. After this excision new rules and norms of conduct have been adopted in diametrical opposition to the Shariah's conduct and culture. To aggravate the issue the newly adopted un-islamic culture has been assigned superiority over the original culture of islam. Thus the change wrought in the latter three departments of the Deen are vastly greater and more drastic than the 'revolution' which the first two departments of the Deen have suffered.
The external manifestation and occurrence of the changes in the latter three departments are both abundant and conspicuous. Aqaa'id, although compulsory, are not externally conspicuous. The change wrought in beliefs is therefore less discernible. The occurrence of Diyaanaat (e.g Salaat, Saum) is in specific times, hence the change in this department too is relatively less in abundance and conspicuousness. But, the last three departments of the Deen (viz., Mu'aamalaat, Mu'aasharaat and Akhlaaq) are applicable at all times and in abundance since they govern every facet of man's life and movement. Therefore, the change which these three departments underwent is abundant and very conspicuous. Indeed a great revolution of detriment has overtaken the fatter three avenues of the Deen.
Due to the abundance and conspicuousness of this change, an observer will at all times witness the transition - the great change - in the members of the Ummah. The observer (acquainted with true and original Islamic culture) when witnessing this profound change constantly in a member of the Ummah who simultaneously sends up the slogan of (I am of the Ummah of Muhammad sallallahu alayhi
wasallam), will indeed be astounded. He will be struck with surprise and wonder. He will ask:
"On what does the claimant base his slogan? In which respect and in what does he agree with Muhammad (sallallahu alayhi wasallam)? On what does he stake his claim?"
0 Muslims! You are again being warned of your condition of degradation. You have to be alert. You must awaken from your slumber. If even now you fail to wake up, then may Allah help! If you have realised your fallen state - your fall from the pedestal of glory - then have you not realised that its reformation and its restoration to its former lofty state are incumbent upon you? If it is incumbent - in other words, if indeed you do acknowledge this incumbency - then what are you waiting for? When will you commence with your spiritual reformation which will bring about your restoration to your proper pedestal of glory? Are you awaiting some obstacle, some incapacitating disease or death or some new wahi (revelation)? For a certainty, there is no hope of any new wahi coming. The Qur'aan therefore asks you:
"Then, which revelation after it (Qur'aan) will they believe?"
Obstacles and diseases which will render you helpless are not impossible. But Maut (death) is a certainty. If you are then awaiting the certainty of Maut, what do you think you will then achieve?
0 Muslims! Regarding this very 'revolution' which the Ummah has undergone and is still undergoing in this age, Rasulullah (sallallahu alayhi wasallam) predicted:
Mankind is like a hundred camels among which you cannot find mount (i.e. one worthy of riding). "
"And, Allah knows best and He is the One to grant Taufeeq. "
HOW TO RECTIFY THIS CHANGE : HOW TO REFORM
In the previous question, it was asked:
"Is reformation of the change (or the degradation brought about by the change) not incumbent"
It is not expected of any Muslim to answer that there is no need to reform and reverse the detrimental process of the evil change, which has and is presently gripping the Ummah. No Muslim can say that there is no need to reform the degraded and stagnant condition of the Ummah. We shall now, Insha-Allah, indicate the way by which the Ummah may achieve the incumbent reformation.
At the very outset it should be understood that the change or 'revolution' which the Ummah has suffered is a spiritual ailment. Like physical ailments have causes, so too have spiritual ailments. Like the cure for physical disease is the elimination of the causes, so too, the cure for spiritual disease is the elimination of its causes. Once the causes of the spiritual disease have been eliminated, spiritual health and vigour will be the result. There are two factors to be dealt with in this regard:
1. Diagnosis to establish the causes.
2. Ways and means of eliminating these causes.
A careful and thorough study and examination will reveal that the cause of the Ummah's disease of change and decadence consists of two parts:
a. Dearth of Islamic knowledge, i.e. widespread ignorance prevailing in the Ummah.
b. Lack of determination.
In the absence of knowledge, the essential laws of the Deen remain hidden. Lack of determination impedes practice even if one possesses knowledge,
WAYS AND MEANS OF ELIMINATING THE CAUSES OF OUR DEGRADATION
This is the most important factor, which demands the greatest attention and the firmest resolution. It has been stated above that the cause of the Ummah's fall consists of two parts. Now each of these two parts has to be attended to and eliminated m different ways. Both the Ulama and the seekers of knowledge have a role to play in the elimination of ignorance and for each group the programme of action is different.
The laymen, i,e. those who have to seek knowledge, fall in two categories, viz., the wealthy who have sufficient means and those with lesser means, who have to spend their times in earning their livelihood. The wealthy who have the means should liberate their sons and dedicate them to the purpose of acquiring Deeni knowledge. Although worldly knowledge may he pursued, this should be only to the degree of necessity and be kept subservient to the Deen. The pursuit of worldly learning should never be allowed to eclipse Islamic knowledge. In this way the new generation - the offspring of the present generation - will be reformed.
The elders themselves should engage in the acquisition of knowledge. Arrangements must be made with an Aalim or one well versed in Deeni knowledge. Ilm should be acquired from such a person systematically. If possible acquire the knowledge through the medium of the Arabic language, for Arabic is the medium of greater insight. If this is not possible, then acquire through the medium of Urdu. On the advice of an experienced Aalim, a set of Urdu books should be studied. The books prescribed should comprehensively explain the various branches of the Deen, viz., Aqaaid, Diyaanaat, Mu'aamalaat, Mu'aasharaat and Akhlaaq. Each book should be studied twice or thrice under the guidance of an Ustad. If this is not possible, then complete each book at least once by an Ustad. Thereafter study it several times on your own.
Those, not in a position to devote much time to the acquisition of knowledge because of involvement in earning of livelihood should also study a set of Urdu books. These books should be prescribed for their children as well and should be studied repeatedly. This system of self-study should be adopted until arrangements could be made to enlist the service of an Ustadh who can teach the books. The studies should proceed systematically and with regularity. Should any section in the books not be clear, then make a mark and when meeting a person of knowledge seek clarification from him regarding the relevant section. But, never form your own opinion, for this can he very dangerous.
Those who are unable to read and for some reason cannot dedicate their children to the acquisition of knowledge academically, should initiate among themselves classes for Deeni knowledge. They should make an effort to obtain the service of a qualified Aalim who will teach them the authentic books of Islam. If a qualified Aalim is not available then enlist the service of one who has benefited from the company of Ulama. If such an instructor is not available free. The community should make arrangements to pay him. The classes should be conducted with regularity, preferably daily. If not daily, then at least, once a week.
The teacher who is a non-Aalim should not explain anything in the books which he does not understand. He should mark the relevant parts and seek clarification from the Ulama.
If a suitable teacher cannot be obtained locally, introduce one from outside and pay him a salary. Do remember that when collecting funds, employ only means which are Islamically lawful.
The various categories of seekers of knowledge should, in addition to their respective ways of study, adopt another two obligations: These are:
1. Whenever you are not aware of the Shariah's ruling regarding any of your affairs, worldly or religious, immediately approach the Ulama-e-Haqq for guidance. If locally no such Aalim is available, write to such Ulama who will be able to guide you. If one mas'alah (rule) is asked every day, after a year one will have acquired the knowledge of over 350 masaail. After ten years this number will have grown to 3500. This is not a difficult task.
2. The second necessary duty is to visit frequently the gatherings of Ulama, be such gatherings public or private occasions.
ACQUISITION OF KNOWLEDGE BY WOMEN
Now remains the question of knowledge for women. Endeavours should be made to obtain the service of a pious, uprighteous female teacher to impart the Qur'aan Majeed and other basic Islamic teachings to minor girls. For this purpose, the kitaab, Beheshti Zewer will suffice. If a pious female teacher is not available, then the minor girls too should be included in the program of study of adult females. The program for study of adult females consists of two ways:
a. If at home any male (father, husband, brother, son, etc.) is versed in Islamic knowledge, he should daily and at fixed times conduct a class for the ladies of the house. The same kitaabs prescribed for men (especially Beheshti Zewer) should be taught to ladies at home. These books should be taught to them several times over.
b. Occasionally ask some pious Aalim who is steadfast on the Sunnah to call at home and lecture to the ladies. (Such lectures will be from behind a screen, fully observing all Shar'i requirements of Purdah) This method is wonderfully efficacious in ingraining the Deen into the hearts of females.
The aforegoing is the program of study and for acquiring knowledge for all seekers of knowledge of the Deen. We shall now discuss the program for the Ulama.
PROGRAM FOR THE ULAMA
The Ulama should have it foremost in them to deliver the ahkaam (laws of the Shariah to the people. There are a number of ways in which the Ulama can execute this duty. Among such ways and means to be adopted by the Ulama for the dissemination of knowledge are:
1.DARS: Dars, or teaching the knowledge of the Deen. In such teaching the basic parts of the Deen must be accorded priority. Students should be equipped with Diyaanaat as soon as possible. After having acquired Diyaanaat, if the student wishes to study further, and time is available, the Ulama should never refuse.
When conducting dars, the Ustadh should not answer nonsensical and futile questions put by students. On the contrary, the Ustadh should draw the student's attention to the futility of the question and forbid him from indulgence in such futility.
2. WA'Z.: Wa'z or lecturing is directed to the public in general. When lecturing, the Ulama should take into consideration the time factor. The main topics of lecturing should be the ills of society and the untoward practices prevalent during the time. Although other subjects too may be introduced, these should be given less time and treated with secondary importance. The essential topics should not be confined to Aqa'id and Diyaanaat, but should cover Mu'amulat (Dealings and contracts, etc.) Mu'asharat (social behaviour and conduct), and Akhlaaq (Morals and Character) in detail.
The lecture given should be clear without ambiguity. The audience should understand what is being said. The lecturer should refrain from adopting a style of incitement and animosity and he should never accept any remuneration for delivering a lecture. However, if one is employed specifically for this purpose, then accepting wages will be permissible.
3, Answering Questions: Such answering pertains to questions whether asked verbally or by letter. In this field the Aalim should bear in mind the following:
i. As far as possible do not delay in answering.
ii. Do not answer nonsensical questions. On the contrary, draw the questioner's attention to the futility of his question.
iii. If the question has two or more possibilities, do not answer all possibilities. First ascertain from the questioner, the possibility that is applicable to his question. Sometimes, after having been apprised of the answers of the various possibilities, the questioner chooses the possibility, which is conducive to the furtherance of his motive. He thus opts for that answer. In this way he harms himself spiritually and worldly. By choosing an answer, which furthers his motive, he puts his adversary at a disadvantage.
iv. Do not make it a normal policy to furnish the reasons or dalaa-il (proofs) of the ahkaam (Laws) to laymen. In most cases such dalaa-il are beyond the comprehension of laymen, Furnishing proofs is beneficial for the Ulama.
v. If there is reasonable cause to believe that the questioner will not fully understand the answer, then after furnishing him with the written answer, advise him to request an Aalim to explain the written answer to him.
vi. If there is reason to suspect that the questioner intends to create a dispute and controversy, then do not answer his questions. In short, do not withhold from those who deserve, but refrain from those who are undeserving.
4. COMPILING BOOKS: In this field as well, the times should be taken into consideration. The writings should embody clarity and comprehension. If Allah Ta'ala has blessed the writer with an income, he should not sell his own books.
5. AMR BIL MA'ROOF: Amr bil Ma'roof (Commanding righteousness), Nahyi anil Munkar (Prohibiting evil) is also one of the ways in the program for the Ulama. In some cases non-Ulama also come within this scope. The non-Ulama have to discharge this duty in regard to their subordinates and relatives over whom they exercise control and authority. Such particular Amr bil Ma'roof, Nahyi anil Munkar is not exclusive with the Ulama. However in relation to the general public, the duty of Amr Bil Ma'roof is exclusive with the Ulama.
In most cases it is detrimental for non-Ulama to engage in general tableegh to the masses because laymen are not generally versant with the limits of propagation. 'I hey, therefore, commit excesses in the Deen.
Furthermore, since most laymen are not spiritually reformed, their propagational activities are clouded with base motives of the nafs.
Pointing to the fact that propagation to the general public is the exclusive duty of the Ulama, some Mufassirin have said that the word 'mien' in the aayat:
“Let there be among you a group calling to virtue...”
is 'mien' tab'iedhiyah' , which sets aside some out of the whole; the meaning here being that some and not all should execute this duty. The particular Amr Bil Ma'roof of the Ulama is Waajib in the following cases:
1. A person does something and is not aware of the Shariah's ruling in regard to his doing.
2. The Aalim has full control and authority over the one who does the act.
3. The Aalim is confident that the one doing the deed will heed his (the
Alim's) statements of Amr bil Ma'roof.
In cases other then the three above mentioned, the Amr bil Ma'roof will be Mustahab (preferable and meritorious), but not obligatory.
Among the etiquettes of Tableegh is to exhort and explain the one concerned in privacy and with kindness. Thereafter, if necessary, in public and with emphasis and severity. On the other hand, if there seems to be no hope of the audience heeding one's call, then ignore them and make dua.
Among the branches of Amr bil Ma'roof, Nahyi anil Munkar is to propagate to the kuffaar as well, Such propagation may be either verbally or by means of literature distributed to them. Tableegh to the kuffaar should be to the non-Muslims of one's own land as well as to those of other lands. Although tableegh to the kuffaar is no longer Waajib, nevertheless, since the Shariah is universal, it will be highly meritorious if this branch of tableegh is also undertaken.
Defending Islam against the onslaught of the forces of baatil is also a branch of Tableegh. To save the seekers of truth from doubt, confusion and deception, the Ulama should counter and neutralise the criticism, attacks and false allegations of the kuffaar and the Ahl-e-Bid'ah. In achieving this goal, all lawful means should be utilised.
The aforementioned discussion pertained to the ways and means of dispelling ignorance. We shall now proceed to outline the ways and means of overcoming lack of courage and negligence.
HOW TO ELIMINATE LACK OF COURAGE
Experience has proven that the following ways are highly efficacious in strengthening one's resolve and in overcoming weakness and lack of courage.
l. Association with a Kaamil (expert and qualified) Shaikh of Tasawwuf
(Spiritual Mentor or Guide). The following are the signs of a
Shaikh-e-Kaamil,
a. He possesses sufficient knowledge of the Deen.
b. He is a firm adherent of the beliefs, practices and morals of the Shariah.
c. He is devoid of worldly greed.
d. He lays no claim to perfection and excellence.
e. He had lived a while in the company of a Shaikh-e-Kaamil.
f. The contemporary uprighteous Ulama and Mashaa-ikh hold him in esteem .
g. Comparatively, more intelligent persons than ignorant ones incline towards him.
h. The condition of the majority of his mureeds in relation to obedience to the Shariah and reduction in worldly greed, is good.
i. He is alert and is concerned about the conditions of his mureeds. He reprimands and admonishes them for their wrongs and defects. He does not permit his mureeds to be the slaves of their desires.
j. After having been in his company several times, one feels a reduction in worldly love while at the same time discerns progress in the love for Allah Ta'ala.
k. He engages in Thikr and Shaghl (spiritual exercises). Without such practice there is no barkat in ta'leem (instruction and teaching).
Kashf (a form of revelation which comes to the Auliya), karaamat (miracles), istijabat-e-dua (acceptance of dua) and tasarrufaat (metaphysical acts) are not requirements of a Shaikh. The companionship of a Shaikh-e-Kaamil is wonderfully efficacious. However, for achieving the benefits of a Shaikh, the mureed's intention must be sincere.
The mureed, himself must desire spiritual progress and obedience. He most desire to be imbued with a detestation for sin. It is essential that the mureed keep his Shaikh informed of the changing conditions of his heart. Whatever the Shaikh prescribes, the mureed should accept and practice accordingly.
2. The second way will apply when the company of a Shaikh-e-Kaamil is not available. In this case, read and study the fife-conditions and spiritual strivings of the Ahlullah (the Saints of Allah), But, never engage in the mystical practices of Tasawwuf which are written in relation to the lives of the Sufis. Yes, readily follow their advices and statements regarding spiritual purification.
3. The third way in which to eliminate weakness of heart and lack of courage is Muraaqabah (meditation) of Maut and Muraaqabah of the period which will follow Maut. This form of meditation consists of setting aside at least twenty minutes daily. Meditate in solitude about the events which will occur from the time of Sakaraat (pangs of death) until entry into Jannat or Jahannum. Think about these future events, e.g. the questioning in the grave by the two Angels, the punishment and comforts of the grave, resurrection, the scaling of deeds, reward, crossing the Siraat, etc.
The attributes of excellence, e.g. zuhd (being abstemious of the world), khashiyat (fear of Allah), etc., which are influenced by the development of courage, will attain perfection by means of this form of Muraaqabah.
SUMMARY
Thus far, the factors and causes of the harmful change which the Ummah has undergone as well-as the ways and means for rectifying the situation and for reforming the degraded condition of the Ummah have been fully discussed and explained. All praises unto Allah Ta'ala. The prescription presented for the reformation of the Ummah is very simple and universally applicable. If the Ummah adopts this prescription, its reformation will be possible swiftly - within a very short while. It now remains upon those who are desirous of acquiring benefit and success to act.
Prescription for Huffaaz
by Hazrat Maulana Yunus Patel Saheb (Rahimahullah)
Hereunder is an easy prescription which I have given to many Huffaaz who found it to be a very simple way for daur :
Before Fajr, read 3 rukus of Qur`aan Sharief. After Fajr, read the same 3 rukus. It will take + 5 minutes.
Before and after Zuhr do the same 3 Rukus only. Then before and after Asar, Maghrib and Esha respectively, the same 3.
In a day, you have done the same 3 rukus + 10 times, allowing for some days when you cannot manage before or after.
Take the following 3 rukus the following day and repeat as above. In six days (average), you will complete a para(juz). On Sunday, make dhor of that para, reading a few rukus each namaaz time.
In a month you will do + 4 paras, and in 7 months revision of the complete Qur`aan Sharief without much effort.
Continue like this for the rest of life, Insha-Allah.
Saturday, April 6, 2013
To Remove Hardheartedness
Ar-Raheem
Recite the above attribute of Allah(meaning The Most Merciful)100times everyday.Hardheartedness will be replaced with affection,tenderness,kindness and compassion-inshaa-Allah(Amaal e Qurani)
Forgetfulness
Ar-Rahman
Read the above Beautiful Name of Allah(meaning The Beneficent)100times after every Salaah.Forgetfulness,negligence and stupor will be warded off-inshaaAllah(Amaal e Qurani)
Thursday, March 21, 2013
A Story
The disobedient also feel uneasy in the company of other men and a strange unknown fear of people haunts them;especially they feel restless in the company of the pious people.As their restlessness increases,they remain away from the company of the virtuous,thus depriving themselves of the blessings of such gatherings.A great divine once said:"Whenever I commit an act of disobedience,I find its effect in the behaviour of my wife and the unsubmissiveness of the animal I own,as they do not obey me properly"(Jazaa Ul A'maal)
Wednesday, March 6, 2013
A Story
It is narrated in Manaqib Abu Bakr Ibn Muhammad Zaranjari that Imam Sahib rahmatullahi alaih was once seated in the Masjid at Kufa when the Shaytan Tariq Rafidhi (a Shi'ah) appeared before him and remarked: "Abu Hanifah! "Who is the most powerful and intense of all people?" Imam Sahib replied: "According to our beliefs it is Hadhrat 'Ali Ibn Abi Talib whilst according to your beliefs, it is Hadhrat Abu Bakr ." The Shaytan Tariq said: "No, you have turned it the other way about." To this Imam Sahib rahmatullahi alaih replied: "According to us, the most powerful and intense is Hadhrat 'Ali (radiallahu anh) because he was confident that the right of Khilafat devolves upon Abu Bakr (radiallahu anh). This is why he submitted to his Khilafat. However, according to you, Hadhrat 'Ali (radiallahu anh) was most eligible for this right but Hadhrat Abu Bakr (radiallahu anh) usurped this right and Hadhrat 'Ali (radiallahu anh) was powerless to receive this right. Hadhrat Abu Bakr (radiallahu anh) vanquished him. Hence, according to your belief, Hadhrat Abu Bakr (radiallahu anh) is the most powerful of all people." On hearing this deduction, Shaytan Tariq was left speechless and he made a swift getaway. Taken from 'Uqudul Jamman fee Manaqibil Imamil A'dzam Abi Hanifah An-Nu'man ------------------ Sent using the Muftisays Android App
A Joke
Imam Ahmad ibn Hanbal and Yahya ibn Ma'in (may Allah be pleased with them) once went into a certain masjid to offer their Salah. After the Salah, a preacher began narrating hadiths attributed to these two Imams during his lecture. At the termination of his lecture, Yahya ibn Ma'in signalled the preacher with his hand to come over to them. Under the false impression that he was being summoned to be rewarded, he came over to them. Yahya asked:"Who narrated these hadiths to you?".Once again, he mentioned their names. This ignorant fool did not even know who he was talking to. Since these two personalities were very famous in the world of hadith, he had simply made use of their good names. Yahya said:"I am Yahya ibn Ma'in and this is Ahmad ibn Hanbal. We did not narrate these hadiths to you nor have we ourselves heard them (from someone else)". The preacher then asked:"So you are Yahya ibn Ma'in?". "Surely that is me" replied Yahya. Upon this, he commented:"I always heard that Yahya ibn Ma'in is a stupid fool but today this hearsay has been confirmed". "How is this confirmation possible?" asked Yahya. The preacher replied:"How can you be under the impression that the names Yahya ibn Ma'in and Ahmad ibn Hanbal refer only to you two? I have heard hadiths from seventeen people by the names Yahya ibn Ma'in and Ahmad ibn Hanbal".While this was taking place, Imam Ahmad ibn Hanbal covered his face out of grief while the lecturer brushed the whole incident off as a joke and vanished. ------------------ Sent using the Muftisays Android App
Sunday, March 3, 2013
A Story
Bahlool, in his inocence, was on the opposite end of the scale of worldly-smartness. Khalifa Haroon ur Rashid had given Bahlool access to his court probably because his naivet� was a source of entertainment to him. Once the Khalifa gave him a walking stick saying, "It is meant for the most foolish person in the world. If you find a person more deserving of it than yourself, pass it on." Several years later Haroon ur Rashid fell seriously ill and no medical treatment seemed to work. Bahlool visited him and inquired about his condition. The conversation went something like this: Haroon: "No treatment is working. I see my final journey ahead of me." Bahlool: "Where are you going?" Haroon: "I am going to the Other World." Bahlool: "How long will you stay there? When will you come back?" Haroon: "No one ever comes back from that world." Bahlool: "Then you must have made especial preparations for this journey. Did you send an advance group to take care of you once you arrive? Haroon: "Bahlool, you have to go there alone. And no I did not make any preparations." Bahlool: "Ameer-ul-Momineen! You used to send troops to make extensive preparations for you for even short trips of only a few days. Now you are going to a place where you'll live forever but you have made no preparations! I think I have found the person more deserving of the stick that you had given me some years ago." This story speaks to all of us. How many of us concern ourselves with preparing for the hereafter? Making it the cornerstone of our lives? This world is an abode of deception. Here we are not punished the moment we commit a sin. This fools us into thinking that we can get away with it. Remembering death is the antidote for that deception. A person who remembers that he will have to stand before his Creator and be accountable for his actions simply cannot defy Allah! In the story of Pharaoh, we learn that when he saw death approaching he declared belief in the God of Musa. Before that he had been fooled by his apparent power. His repentance came too late but it did show how his arrogance and intransigence evaporated when faced with the certainty of death. It is amazing how a lot of our own "confusions", frivolous arguments, excuses (for why we cannot do this or avoid that), or plane laziness can melt away when we visualize ourselves in our grave! Death settles lot of arguments. Its remembrance can do that too. Before it is too late. ------------------ Sent using the Muftisays Android App
Rules of Joking in Islam
I came accross this by accident, no joke!. It is quite good. Good to know. Rules of Joking in Islam Some people joke too much and it becomes a habit for them. This is the opposite of the serious nature which is the characteristic of the believers. Joking is a break, a rest from ongoing seriousness and striving; it is a little relaxation for the soul. Hazrat Umar ibn Abd al-Azeez (may Allaah have mercy on him) said: "Fear joking, for it is folly and generates grudges." Imaam al-Nawawi (may Allaah have mercy on him) said: "The kind of joking which is forbidden is that which is excessive and persistent, for it leads to too much laughter and hardening of the heart, it distracts from remembrance of Allaah, and it often leads to hurt feelings, generates hatred and causes people to lose respect and dignity. But whoever is safe from such dangers, then that which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do is permissible for him.Hazrat Saad ibn Abi Waqqaas Radhiyallahu Anhu said: "Set a limit to your jokes, for going to extremes makes you lose respect and incites the foolish against you".The amount of joking should be like the amount of salt in one's food. The Prophet (peace and blessings of Allaah be upon him) said: "Do not laugh too much, for laughing too much deadens the heart."(Saheeh al-Jaami, 7312) Hazrat Umar ibn al-Khattaab (may Allaah be pleased with him) said: "Whoever laughs too much or jokes too much loses respect, and whoever persists in doing something will be known for it". So beware of joking, for it causes a person to lose face after he was thought of as respectable, and it brings him humiliation after esteem. A man said to Sufyaan ibn Uyaynah (may Allaah be pleased with him), "Joking is not right, it is to be denounced."He replied, "Rather it is Sunnah, but only for those who know how to do it and do it at the appropriate time." Nowadays, although the ummah needs to increase the love between its individual members and to relieve itself of boredom, it has gone too far with regard to relaxation, laughter and jokes. This has become a habit which fills their gatherings and wastes their time, so their lives are wasted and their newspapers are filled with jokes and trivia. The Prophet (peace and blessings of Allaah be upon him) said: "If you knew what I know, you would laugh little and weep much". In Fath al-Baari it says: "What is meant by knowledge here has to do with the might of Allaah and His vengeance upon those who disobey Him, and the terrors that occur at death, in the grave and on the Day of Resurrection). Muslim men and women have to be inclined to choose righteous and serious friends in their lives, who will help them to make good use of their time and strive for the sake of Allaah with seriousness and steadfastness, good and righteous people whose example they can follow. Bilaal ibn Saad said: "I saw them [the Sahaabah] jokingly pretending to fight over some goods, and laughing with one another, but when night came they were like monks. Ibn Umar (may Allaah be pleased with him) was asked, "Did the Companions of the Prophet (peace and blessings of Allaah be upon him) laugh?" He said, "Yes, and the faith in their hearts was like mountains". So you have to follow the example of such people, who were knights by day and monks (i.e., devoted worshippers) by night. May Allaah keep us, you and our parents safe on the Day of the Greatest Terror, those to whom the call will go out on that great Day: "Enter Paradise, no fear shall be on you, nor shall you grieve" [al-A'raaf 7:49 ] interpretation of the meaning] ------------------ Sent using the Muftisays Android App
Saturday, March 2, 2013
A Lesson
"The key to sincerity is Qiyaamul-Layl, because only the sincere wake and stand when others are lying asleep." [Imam al-Haddad] ------------------ Sent using the Muftisays Android App
Love
Love is.... 1. Love is all we have, the only way that each can help the other. 2. Love does not dominate, it cultivates. Do all things with love. 3. The ultimate test of a relationship is to disagree, but hold hands. 4. We waste time looking for the perfect lover, instead of creating the perfect love. 5. If you judge people, you have no time to love. 6. What counts in making a happy relationships is not so much how compatible you are, but how you deal with incompatibility. 7. Let your religion be less of a theory and more of a love affair. 8. We have just enough religion to make us hate, but not enough to make us love one another. 9. The saddest part of life right now is that science gathers knowledge faster than it gathers wisdom. 10. Bad times have a scientific value. These are occasions a good learner would not miss. ------------------ Sent using the Muftisays Android App
A story
This is from a book called, "Laughter, the best Medicine" http://www.azharacademy.com/scripts/prodView.asp?idproduct=1531 One day, Mullah Nasruddin decided to go fishing. He called upon his good friend Rabbi Moishe, got their poles and bait together, rented a small rowboat at the local harbor, and off to sea they went. After an amazing afternoon of fishing, the two men had caught thirty fish. An elated Mullah Nasruddin said to Rabbi Moishel, "Better mark this spot so we can come here tomorrow!" The next day Mullah Nasruddin met up with Rabbi Moishe at the rental harbor for another day of fishing. "Did you mark the spot?" Mullah Nasruddin asked Rabbi Moishe confidentially. "Of couse," replied Rabbi Moishe, "I painted a big white X on the bottom of the rowboat." "You fool!" Shouted Mullah Nasruddin and slapped his forehead, "What if we can't rent that same boat today?!?!?" ------------------ Sent using the Muftisays Android App
Words of Wisdom
Eesa ibn Maryam (alayhi salaam), who said: "Do not look at the people's faults as if you are lords, but look at your own faults as if you are slaves, because people are of two types: afflicted and pardoned. So have mercy on the afflicted and thank Allaah for pardoning you and protecting you from it."------------------ Sent using the Muftisays Android App
Words of Wisdom
Assalamu alaikum wa rahmatullah, Advices of Hazrat Maseehullah Khan Sahib (R.A.) The fruit of success is silence. There are two principles of life, sabr (patience) and shukr (gratitude). It is the experience of thousands of Wise people that increasing friendship and relations is spiritually desructive. Good character is a Divine weapon. Real Shukr is not to regard oneself as deserving of any ni'mat. To have jealousy for a Muslim is a sign of destruction. The heart is the soil of Allah, Laa ilah illallah is the seed. Wassalam ------------------ Sent using the Muftisays Android App
Words of advice
Salaams "The person who stays in the company of kings and the rich becomes involved in wordly (Dunya) affairs." (Advice of Hazrat Ali) ------------------ Sent using the Muftisays Android App
Monday, February 25, 2013
Istighfar
أَسْتَغْفِرُ اللَّهَ الْعَظِيمَ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْْقَيُّومُ وَ أَتُوبُ إِلَيْهِ - Astaghfirullah al-'Adheemal-ladhi la ilaha illa Huwal-Hayyul-Qayyum wa atubu ilaih (I seek the forgiveness of Allah the Mighty, Whom there is none worthy except Him, the Living, The Eternal, and I repent unto Him) اللَّهُمَّ أَنْتَ رَبِّى لاَ إِلهَ إِلاَ أَنْتَ ، خَلَقْتَنِى وَ أنَا عَبْدُكَ وَ أنَا عَلَى عَهْدِكَ ما اسْتَطَعْتُ ، أعُوذُ بِكَ مِنْ شَرِ مَا صَنَعْت ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَىَّ وَ أبُوءُ بِذَنْبى فَاغْفِرْ لِى فإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ - Allahumma anta Rabbi la ilaha illa anta, Anta Khalaqtani wa ana abduka, wa ana 'ala ahdika wa wa'dika mastata'tu, A'udhu bika min Sharri ma sana'tu, abu'u Laka bini'matika 'alaiya, wa Abu Laka bidhanbi faghfirli innahu la yaghfiru adhdhunuba illa anta (O Allah! You are my Lord! None has the right to be worshipped but you. You created me and I am your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with you from all the evil I have done. I acknowledge before you all the blessings you have bestowed upon me, and I confess to you all my sins. So I entreat you to forgive my sins, for nobody can forgive sins except you.) The above du'a is known as the Sayyid al-Istighfar and is the most superior way of asking for forgiveness from Allah. Whoever says it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise. ------------------ Sent using the Muftisays Android App
Sunday, February 24, 2013
A Story
It is narrated in Manaqib Abu Bakr Ibn Muhammad Zaranjari that Imam Sahib rahmatullahi alaih was once seated in the Masjid at Kufa when the Shaytan Tariq Rafidhi (a Shi'ah) appeared before him and remarked: "Abu Hanifah! "Who is the most powerful and intense of all people?" Imam Sahib replied: "According to our beliefs it is Hadhrat 'Ali Ibn Abi Talib whilst according to your beliefs, it is Hadhrat Abu Bakr ." The Shaytan Tariq said: "No, you have turned it the other way about." To this Imam Sahib rahmatullahi alaih replied: "According to us, the most powerful and intense is Hadhrat 'Ali (radiallahu anh) because he was confident that the right of Khilafat devolves upon Abu Bakr (radiallahu anh). This is why he submitted to his Khilafat. However, according to you, Hadhrat 'Ali (radiallahu anh) was most eligible for this right but Hadhrat Abu Bakr (radiallahu anh) usurped this right and Hadhrat 'Ali (radiallahu anh) was powerless to receive this right. Hadhrat Abu Bakr (radiallahu anh) vanquished him. Hence, according to your belief, Hadhrat Abu Bakr (radiallahu anh) is the most powerful of all people." On hearing this deduction, Shaytan Tariq was left speechless and he made a swift getaway. Taken from 'Uqudul Jamman fee Manaqibil Imamil A'tham Abi Hanifahta An-Nu'man ------------------ Sent using the Muftisays Android App
Saturday, February 23, 2013
Advise
Know that you have three friends. The first of them is your wealth, which you shall lose at the time of death. The second of them is your family, who shall leave you once you are in your grave. The third of them are your actions, which shall never depart from you. So befriend that which will accompany you in your grave, and be intimate with it. The intelligent one is he who knows Allah, His commands and His prohibitions. [Ibn 'Ata' Allah (Taj al-'arus al-hawi li tahdhib al-nufus, 32).] ------------------ Sent using the Muftisays Android App
Advise
"Your nafs is your first battlefield.If you are victorious over it,then you will find the other battlefields easier." ~Imam Hasan Al-Banna Rahimahullah ------------------ Sent using the Muftisays Android App
Advise
Your speaking reflects your intelligence and your words the extent of your knowledge. (Hadhrat Ali (R.A)) ------------------ Sent using the Muftisays Android App
Love
Someone once questioned Hadhrat Maulana [Rashid Ahmad] Gangohi Rahimahullah:"If Allah said to you, ask for whatever you want,then what would you ask for?". Hadhrat replied:"Nothing, except that I would request of Allah, grant me a portion of the love that the Honoured Sahabah (companions), may Allah be pleased with them all, had for your Prophet, peace and blessings be upon him. This is all that I would seek".Akaabir-e-Deoband Aur Ishq-e-Rasool صلي الله عليه وسلم , Maktabah Arsalaan, Page 61 ------------------ Sent using the Muftisays Android App
Words of advise
Life is a jewel that man must polish until it shines. The heart is illuminated and purified when we observe Islamic law [shari'ah] in every aspect of our life. The purification of our inner being is directly related to our avoidance of blameworthy acts. Examine and test yourself against this standard. Prostrate with humility in the court of Allah subhaanahu wa ta 'aala. Tears flooding from the eyes purify the heart. Hazrat Zulfiqar Ahmad (db) Whether you are fast or slow, eventually you will find what you are seeking. Always devote yourself wholeheartedly to your search. Even though you may limp or be bent double, do not abandon your search, but drag yourself ever toward Him. Maulana Jalaluddin Rumi (rahmatullahi 'alayhi) The traveler gets sores on his feet from traveling in this world, while the traveler in the spiritual realm gets sores on his heart. Shaykh Zulfiqar Ahmad (db) "Wisdom for the Seeker" Know, disciple, that the heart commits sins which are uglier, fouler and more offensive than those committed by the senses: a heart remains unfit for the gnosis of God and for His love to descend into it, until it rids itself of all such things. Imam Abdallah ibn Alawi al-Haddad (rahmatullahi 'alayhi) "Knowledge and Wisdom" Wassalam ------------------ Sent using the Muftisays Android App
A Lesson
The word "shams" (sun) is feminine, and "qamar" (moon) is masculine. The sun burns itself out to give light and life to everything around, and the moon is muneer, meaning it reflects the light. Within itself it has no light; it radiates the brilliance of the sun. So when we shine as men, the implication is that we are reflecting the glorious light of our women. May Allah Subhanahu wa Ta'aala be pleased with them."- Shaykh Abdullah Adhami ------------------ Sent using the Muftisays Android App
Advise
Umar ibn Abdul Aziz (rahimahullah) used to say, "None can reach the station of taqwa until he possesses neither action nor words that can be exposed to his embarrassment either in this world or the Hereafter." He was once asked, "When does the worshipper reach the peak of taqwa? He replied, "If he put all his thoughts and desires in his heart on a plate and then wandered around in the market, he should not feel ashamed of anything there." He would frequently say, "The sign of the muttaqi (pious person who fears Allah swt much) is to bridle oneself from speaking just like one in ihram bridles himself from speaking. The muttaqi need to be a scholar of the Shariah, all of it, otherwise he leaves taqwa without realising." ------------------ Sent using the Muftisays Android App
Advise
If you find earthly passions being obeyed, miserliness holding sway, this temporal world being given preference, and everyone admiring his own opinion, you should keep to your own private affairs. [Abu Dawud] ------------------ Sent using the Muftisays Android App
Advise
Salaams "Many outside (strange) people are better than your own relatives." (Advice of Hazrat Ali) ------------------ Sent using the Muftisays Android App
Advise
The clear proof of a person's love for Allah SWT is if that person genuinely shows love to fellow human beings. None of us has the power to make someone love us. But we all have the power to give away love, to love other people. And if we do so, we change the kind of person we are, and we change the kind of world we live in. Happiness is always a by-product. You don't make yourself happy by chasing happiness. You make yourself happy by being a good person. The happiest people are people who don't even think about being happy. They just think about being good neighbors, good people. And then happiness sort of sneaks in the back window while they are busy. [Handbook for the Heart] ------------------ Sent using the Muftisays Android App
Word of Wisdom
Al-Zubayr Ibn Abi Bakr said that his father had written the following to him while his father was in Iraq: Go after knowledge; Should you become poor it will be your wealth. Should you become rich it will be your embellishment. ------------------ Sent using the Muftisays Android App
Foolish Story
A Persian-Tajik thirteenth-century poet Ibn Yamin (Ibn Yamin Faryumadi)(ابن یمین فریومدی), born 1286 in Faryumad near Sabzevar and died 1368, says there are four types of men آنکس که بداند و بداند که بداند اسب خرد از گنبد گردون بجهاند آنکس که بداند و نداند که بداند بیدار کنیدش که بسی خفته نماند آنکس که نداند و بداند که نداند لنگان خرک خویش به منزل برساند آنکس که نداند و نداند که نداند در جهل مرکب ابدالدهر بماند One who knows and knows that he knows... His horse of wisdom will reach the skies. One who knows, but doesn't know that he knows... He is fast asleep, so you should wake him up! One who doesn't know, but knows that he doesn't know... His limping mule will eventually get him home. One who doesn't know and doesn't know that he doesn't know... He will be eternally lost in his hopeless oblivion! ------------------ Sent using the Muftisays Android App
Advise
The generous man performs what he promises, and when he is powerful, he spares his enemy. ------------------ Sent using the Muftisays Android App
Advise
Never do I argue with a man with a desire to hear him say what is wrong is wrong, or to expose him and win victory over him. Whenever I face an opponent in debate I silently pray- O Lord, help him so that truth may flow from his heart and on his tongue, and so that if truth is on my side, he may follow me; And if truth be on his, I may follow him. -Imam Ash-Shafi (rahimahullah) ------------------ Sent using the Muftisays Android App
Saturday, February 16, 2013
Advise
Hazrat Mohammad Noorul Amin It is a major blessing from Allah Ta’ala that He has given us birth in the Blessed Ummat of Hazrat Mohammad sallalahu alayhi wasallam. Hazrat Musa alayhis salaam begged, “Ya Allah! I have read in the Torah of an Ummat whose hearts will be filled with Your Love and whose hearts will possess the treasure of the Quran. Ya Allah! Make this my Ummat!” Allah replied, “No! This is the Ummat of my Love, my Habib Mohammad Mustafa sallalahu alayhi wasallam.” Hazrat Musa alayhis salaam begged, “Ya Allah, in the Torah I have read of an Ummat whose two rakaats of fard is of greater acceptance in your eyes than 500 years of worship from my Ummat. Ya Allah make this my Ummat!” Haqq Ta’ala responded, “No! This is the Ummat of my Beloved Ahmad sallalahu alayhi wasallam”. Then Hazrat Musa alayhis salaam begged, “Ya Allah, I read in the Torah of an Ummat whose fard rakaats will have so many blessings in it, upon performing them, sins filled from the ground to the Heavens will be forgiven. And yet from simply saying ‘Ya Allah forgive me!’ all their sins will also be forgiven, their repentance will be accepted. The memory of the angels will be cleared and the records will be burned regarding their sins. Ya Allah make this my Ummat! Make the acceptance of my Ummat’s taubah of such value in Your eyes. Such repentance, which when asked with sincerity and with an intention never to sin again, 100 years of sin can be forgiven.” So Musa alayhis salaam begged, “Ya Allah! Make this my Ummat!” Allah Ta’ala responded, “No this is the Ummat of My Ahmad sallalahu alayhi wasallam. Then Hazrat Musa alayhis salaam said, “Ya Allah I read in the Torah of an Ummat who will do tableegh and dawaat, although this is the work of the Prophets.” Those who do tableegh and call people to Islam, Allah’s complete blessings are with them. Hazrat Musa alayhis salaam continued, “I read in the Torah of an Ummat who will do the work of Deen, they will do the work of Prophets! Oh Allah! Make this my Ummat.” Allah again responded, “No! This is the Ummat of my Habib Ahmad sallalahu alayhi wasallam”. Then Hazrat Musa alayhis salaam then made dua, “Ya Allah at least do this, make me of this Ummat!” To this day not even this dua has been accepted. Hazrat Isa alayhis salaam who has not died as of yet, however, will be of this Ummat. Ambiya alayhimus salaam used to be in the condition of begging and crying to be of this Ummat and we, who have been born into this Ummat without any desire or dua or any special characteristic, through Allah’s blessing have been made of the progeny of Mohammad sallalahu alayhi wasallam. No matter how grateful you are, it will never be enough. How ever much gratitude you show, it can never be enough. With so much of Allah Ta’ala’s affection towards us, we must stay away from that which is prohibited and additionally to that which is disliked. We have to be heedful of these things as well. With parental love for example, when a son asks his father for one dollar, the father gives him five dollars. A son asks for something small and the father provides something much greater. In every step there is so much love. Now in return, it doesn’t make sense to return this love with suffering and pain. One should refrain from things that even have a chance of upsetting them. Whatever they truly want in their hearts should be given preference over what they apparently give permission for. There are two things in Deen known as taqwa and fatwa. Fatwa is the Shar’ee law; what is allowed and what is prohibited. The rulings of what is or is not allowed and thereafter not to cross these limits, this is fatwa. There is taqwa, which is the preferred path in Shariat. Taqwa defines that which Shar’iat truly desires. When there are so many blessings from Allah without even asking for them, we should stay away from those things which are even disliked by Allah Ta’ala. At every step blessings are raining in front of us. In the Quran it states, “Which of Allah’s blessings can you possibly deny?” If someone remains standing all night in worship and keeps fasts in the day, and is still sent to Hell, this is the blessing of Allah, not oppression. Look at all the blessings we are given! We have no right, these are His blessings. If your whole life you remain in worship and never commit any sin, if you never commit any action against Allah’s desire, if you stay awake in the night and keep fasts in the daytime and Allah sends you into the Hellfire, this is Azal (justice). I will relate a story about justice, or azal. Two men presented themselves in front of Hazrat Yusef alayhis salaam. One man was in fact a murderer and the other was innocent. The following day the final decision was to be made of the two men’s fate. The guilty man came to Hazrat Yousef alayhis salaam and asked for him to make dua to Allah that He blesses him, or does fazal. Hazrat Yusef alayhis salaam made dua for this man. The innocent man presented himself and asked to make dua that Allah does azal, or justice with him. The dua was indeed made. The following day the murderer was set free and the innocent man received the death sentence. So, Hazrat Yusef alayhis salaam inquired, “Ya Allah, this was not the murderer who received the death sentence, and the one who was set free was in fact guilty.” He received an answer from Allah Ta’ala, “The murderer asked for a blessing, so I did bless him with freedom and hid his crime. The other man asked for justice, so I did justice with him. He was in fact a criminal who at one point in his life committed a murder, so he received his punishment.” In our cases, is this azal or fazal? His blessings are such that we have no right over them. This is why great buzurghs have said, “I ask for Jannat not because I have any right to it. In my whole life if I stay away from sin even then I have no right to it. Even then I will get Jannat out of a blessing from Allah Ta’ala. But I ask for it because I am too weak to take the fire of Hell. In reality I deserve Hell.” Great saints, who never sinned, made such duas. My friends, this is why when Allah has given us so many blessings, we must save ourselves not only from sins, but those things which are disliked and are against the preference of Allah. If there is not direct prohibition from a certain act but it is doubtful or disliked, we must also refrain from such things.
Thursday, February 14, 2013
How Hazrat Amr bin Al-As Radhiyallahu Anhu was aware of the Quran's Miracle due to Surah Asr
They have mentioned that Hazrat Amr bin Al-As Radhiyallahu Anhu went to visit Musaylamah Al-Kazzab after the Messenger of Allah Sallallahu Alaihi Wasalam was commisioned(as a Prophet)and before Hazrat Amr Radhiyallahu Anhu had accepted Islam.Upon his arrival,Musaylamah said to him:"What has been revealed to your friend(Muhammad)during this time?".Hazrat Amr Radhiyallahu Anhu said:"A short and concise Surah has been revealed to him".Musaylamah then said:"What is it?".Hazrat Amr Radhiyallahu Anhu replied:"(By Al-Asr.Verily,man is loss.Except those who believe and do righteous deeds,and recommend one another to the truth,and recommend one another to patience)".So Musaylamah thought for a while.Then he said:"Indeed something similar has also been revealed to me".Hazrat Amr Radhiyallahu Anhu asked him:"What is it?".He replied:"Oh Wabr(a small,furry mammal;hyrax),Oh Wabr!You are only have two ears and a chest,and the rest of you is digging and burrowing".Then he said:"What do you think,Oh Amr?".So Hazrat Amr Radhiyallahu Anhu said to him:"By Allah!Verily,you know that I know you are lying".
I saw that Abu Bakr Al-Khara'iti Rahimahullah mentioned a chain of narration for part of this story,or what was close to its meaning,in volume two of his famous book Masawi' ul-Akhlaq.The Wabr is a small animal that resembles a cat,and the largest thing on it is its eard and its torso,while the rest of it is ugly.Musaylamah intended by the composition of these nonsensical verses to produce something which would oppose the Quran.Yet,it was not even convicing to the idol worshipper of that time.Imam At-Tabrani Rahimahullah recorded from Abdullah bin Hisn Abi Madinah Rahimahullah that he said:"Whenever two men from the Companions of the Messenger of Allah Sallallahu Alaihi Wasalam used to meet,they would not part until one of them had recited Surah Al-Asr in its entirety to the other,and one of them had given the greetings of peace to the other".Imam As-Shafie Rahimahullah said:"If the people were to ponder on this Surah,it would be sufficient for them"(Ibnu Kathir)
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