Monthly Archives: June 2008

Basis of & wisdom behind the Shariah rulings

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It was early Friday morning. The streets of downtown Jeddah were deserted. The car was traveling at the maximum speed allowed. However, it had to stop at all the red traffic lights for one or two vehicles to pass by and then continue towards Makkah e mukarramah expressway.

Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) reminded us of this situation and said that this scenario brings to his mind the issue of basis (illat) and the wisdom (hikmet) of rules and regulations. That is, there is wisdom behind all rules but observance of it is not contingent on this benefit. The order of regulatory authorities prevails. In our situation the rule is to stop at the red traffic light allowing other vehicles to pass until it turns green and the wisdom of this is to avoid accidents. Even if there are no other vehicles around it is necessary to stop at a red traffic light and whoever violates this law will be charged and fined.

Similarly, Shariah is the Divine law. There is wisdom behind most of these rulings. However, obedience to these regulations is not dependent on their perception.

 For example it is mentioned in the Holy Quran that,

“Satan wishes only to plant enmity and malice between you through wine and gambling, and to prevent you from the remembrance of Allah and from Salāh. Would you, then, abstain?” 5:91

The Shariah ruling is that drinking wine and gambling are unlawful (haram).  Some of the wisdom for this rulings are mentioned in these verses. However, even if an individual claims that indulgence in these activities does not prevent him from the remembrance of Allah and prayers it would not make drinking intoxicants and gambling legitimate (halal) for him.

Nowadays there is lot of confusion is this regards.

This has to be engrained vividly in our minds. That is, the rulings of Shariah are to be observed irrespective of the wisdom and benefits behind them. They are the orders of Supreme Authority.

Friday, 23 Jamadi al-awal 1429/27 June 2008, Jeddah to Makkah

This is absolutely in concurrence with slavehood (abdiyet).

The supreme station an individual can attain.

صاحب نسبت ہونے کی علامات

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حضرت علامہ ظفر احمد عثمانی صاحب(خلیفہ حضرت مولانا خلیل احمد سہارنپوری و حکیم الامت مولانا اشرف علی تھانوی رحمۃ اللہ علیہم اجمعین) نے فرمایا،

“ صاحب نسبت ہونے کی علامات یہ ہے کہ

 حق تعالی ہی کو ہر چیز کا فاعل مشاہدہ کرے،

 مخلوق کے فعل سے نظر بالکل اٹھ جاوے۔

 کسی فعل میں مخلوق کو خدا کا شریک نہ پاۓ اور

 یہ مضمون محض درجہ اعتقاد میں نہ ہو بلکہ ہر وقت وجدانا” اس کا مشاہدہ ہوتا ہو۔

وما هم بضارين به من احد الا باذن الله و ان يردك بخير فلا راد لفضله 

جس کا اثر یہ ہوگا کہ مخلوق سے خوف و طمع بالکل معدوم ہو جاوے گا (عقلا”)

 نیز جب کسی سے حق تعالی کو تعلق ہوگا اور وہ فانی و واصل ہوگا تو اس کے لئے یہ بھی لازم ہوگا کہ اس شخص کا ارادہ اور خواہش بالکل فنا ہو جاۓ کہ اپنے واسطے کوئی حالت تجویز کرے۔ جس حالت میں حق تعالی شانہ کہیں اس پر راضی رہے۔ 

کبر و عجب و حب جاہ وغیرہ سےبالکل بری ہو۔ اگر تکبر و عجب باقی ہے تو سمجھ لو کہ تم صاحب نسبت اور واصل و فانی نہیں ہو بلکہ تم کو صرف طریق کا علم ہوگیا ہے اور تم محض صاحب مناسبت ہو۔

 رسالہ انکشاف الحقیقہ عن استخلاف الطریقہ،  مقالات عثمانی، جلد 2 ص389-390 

A heart warming anecdote (بشارت)

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Few years back a very pious Sindhi student from dowra hadith confided to Hadhrat Mufti Abdur Rauf Sukkharwi that when sayyidi wa sanadi Mawlana Mohammad Taqi Usmani ((may Allah preserve them) is teaching us Sahih e Bukhari I see (in kashaf) that our Master the blessed Messenger of Allah Prophet Muhammad (may Allah bless him and grant him peace) is sitting beside him.

Narrated by a pious (sahib e nisbet) in ‏Masjid al-Haram, Makkah e mukarramah.

Humility

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Shaykh Muhammad ibn Ahmad al-Buzaydi (may Allah have mercy on him) said,

“The humilty of the gnostics (‘arif) keeps increasing until they bring themselves to the level of dogs, and they don’t care. As for him who elevates himself above dogs in terms of physicality, such a person is truly haughty.”

The Adab of Perfect Seeker, page 98.

وصول

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حضرت علامہ ظفر احمد عثمانی صاحب(خلیفہ حضرت مولانا خلیل احمد سہارنپوری و حکیم الامت مولانا اشرف علی تھانوی رحمۃ اللہ علیہم اجمعین) نے فرمایا،

 “وصول تعلق اللہ مع العبد کا نام ہے۔” 

رسالہ انکشاف الحقیقہ عن استخلاف الطریقہ،  مقالات عثمانی، جلد 2 ص384

Useless questions:kibr

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Shaykhul Hadeeth Hadhrat Maulana Muhammad Zakariyya Sahab (may Allah have mercy on him) writes,

For quite some time there has been one question which has been put to me repeatedly in letters: “Why did Shaykh XYZ give permission to initiate murid (ijazat) to so-and-so?”

In reply to foolish questions like these, I always answer: “If Angels Munkar and Nakeer should ask you this question in the grave, then by all means you may answer: ‘I do not not know.’”

[Aap Beeti Part V, pg 657]
at-Tazkirah: التذكرة

Moreover, it is a fact that only a person who considers himself to be superior judges others to be not worhty of what they are. This is crystal clear arrogance (kibr). The mother of all moral maladies (umm al-amradh).

The tricks of Shaytaan

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1. The first thing Shaytaan does is, he takes out the importance of obedience out of us and puts the importance of the  worldly issues (dunya) within us.

2. The second thing he does is to makes us delay and procrastinate the good actions for now. Like praying in congregation at the appropriate time, abandon following of Sunnah till old age,  not acquiring company of pious, and not making immediate repentance (taubah) etc.

3. The third thing he does is that he makes us rush through all good deeds. That may lead to abandoning the essential (wajibat), Prophetic practice (sunna) and desired (mustahibat) components required.

4. The fourth level of his trickery is that he puts ostentation (riyaa’) in the actions being done.

5. The fifth level trickery is that he puts vanity (‘ujb) in us. That is self admiration for the actions already accomplished.

6. The sixth level of Shaytaan’s trickery is that he injects us with the poison of doing things for fame (hubb e jah). That is for the approval and admiration of other people.

7. The seventh level of his trickery is to maximize our self admiration to a level that we start looking down on others.  This is arrogance (kibr) – the mother of all spiritual maladies (umm al-amradh).

May Allah save us from these deceptions of Shaytaan.  Amin!

Adapted from An-Noor

Imperative characteristics

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The three imperative characteristics the Shuyukh of Ashrafiya spiritual path (tareeq) try to cultivate in their disciples (murid) are,

1. Absolute following of the Shariah in all situations and under all circumstances

2. Always trying to rectify the lower-self (islah e nafs)

3. A profound conviction that this worldly life is transient and the real and permanent destination is the here-after.

Malfozat e ‘asr e hazera, page 11

Signs of annihilation

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Shaykh Muhammad ibn Ahmad al-Buzaydi (may Allah have mercy on him) said,

“There are three signs that indicate that a person is of those who are annihilated  in the Divine Entity (fani fil-Allah).

First, there is complete shunning of this world. inwardly and outwardly.

Second, there is quietude in humiliation by choice.

Third, there is withstanding of all people’s harm with a good disposition of the soul.”

The Adab of Perfect Seeker, page 88.

دعا

مجھے اپنی الفت کے قابل بنا

سوا اپنے ہر شے کو دل سے بھلا

 حضرت حاجی صاحب رح

Sama’ is not qawwali

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Shaykh Dawud khalifa of Shaykh Mohammad Sadiq khalifa of Shah Nizamuddin (d.1035H) (may Allah have mercy on them) said,

“None of our pious predecessors (mashayikh) indulged in spiritual auditon (sama’ ) accompanied with instrumental music. They did not  even tolerate the clapping of hands in it.”

Iqtibas al-Anwar,  page 836. An ancient classic hagiography of Sufis of India. Originally in Persian tranlated into Urdu by Capt. Wahid Baksh ra. 

Company of ignorant sufi

Shaykh ‘Ali al-Jamal (may Allah have mercy on him) said,

“Keeping the company of an ignorant (sufi) novice is like swallowing a deadly poison.

The ignorant novice, who is pleased with himself, is farther from Allah than all the common people. The common person is like a new pot: it accepts whatever is poured into it. The ignorant novice, on the other hand, is like a pot filled with tar: it is unwashable and unusable for wholesome things.”

The adab of the true seeker, page 84