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Monthly Archives: April 2010
Desired good company
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Hakim al-Ummah Mawlana Ashraf `Ali Thanawi (may Allah have mercy on him) writes:
“Allah Most High has put this quality in humans that they are quickly and substantially affected by the thoughts and conditions of others.
[This occurs even] without any specific effort, and happens whether it is good or bad company.
Good company is an element of immense benefit; in the same way, bad company is an element of tremendous harm.
Good company is of such a person who, based on the need, has a grasp on the issues of Deen, and one has good faith in him. He abstains from Shirk, innovation, and worldly affairs. His actions are good, and he is firm and constant in his Salah, fasting, and other necessary acts of worship. His dealings are good and his transactions are clean. He is careful about issues of Halal and Haram. His outward behavior is also excellent. He has a humble disposition and he does not harm anyone without reason. He does not consider the poor and needy to be inferior. His inner qualities are also pleasing. He keeps the love and fear of Allah Most High in his heart. He does not keep much greed for the world in his heart. [When in] conflict with the Deen, he does not care for wealth, comfort, or disgrace. He keeps the Hereafter in front of him, and does not keep this world dear to him. He is patient and thankful in every circumstance.
If someone is found with these qualities, his company is an elixir.
If someone cannot fully recognize these qualities, for him (assistance in) recognition is to seek the pious people of his time, those who are considered by most Muslims to be pious. They should speak well (of him). And after remaining in his company several times, the heart should shy away from blameworthy traits and turn towards praiseworthy morals. Consider such a person to be pious and adopt his company.”
Hayat al-Muslimeen, p. 27 (Multan: Idara Ta’lifaat Ashrafiya)
By Brother I. Khan
کافر عشق
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جو دم غافل سو دم کافر، مرشد ایہ سمجھایا ھو
سلطان باہو رح
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Husn-e-dhan
Mawlānā Shabbīr Ahmad `Uthmānī رحمه الله تعالي mentions:
Those scholars who have used harsh words against Imām Abū Hanīfah رحمه الله تعالي , we should only think good regarding them as a believer is jealous (ghayyūr) and sincere in his intentions. When he is informed of something which seems to be contradicting the sunnah and destroying dīn (even though in reality it is not so) then his jealousy for dīn overtakes him causing him to get angry for the pleasure of Allāh Ta`ālā. Thus, resulting in him using harsh words in defence of the dīn.
An example of this is Imām Muslim رحمه الله تعالي using strong words against Imām Bukhārī رحمه الله تعالي in his muqaddimah. Most commentators have preferred the view of Imām Bukhārī رحمه الله تعالي but they did not criticise Imām Muslim رحمه الله تعالي for using harsh words. (Fathul Mulhim 1/73)
Extracted from Ask Imam fatwa #18609
A lesson and reminder for us.
Our scholars and mashaykh do the same regarding those who reviled their akabir. Even those who went to the extent of making corrupt allegation of kufr against them.
Important message
Bring a silent change
Emphasizing the importance of taking a Shaykh Mawlana Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘A Shaykh is needed to maintain the balance.
It is in this regards that Hadhrat Thanawi (Allah have mercy on him) made such a novel statement,
‘Bring a change in yourself in such a manner that no fingers are pointed towards you.’
If in bringing about this change fingers are pointed towards you (meaning people are surprised by the sudden extreme change in you and talk openly about it) then it will be a trial (fitna) for you and chances are that you will return to your previous state.
Bring a change like a child develops gradually and becomes an adult. “
Islahi Majalis, volume 3, page 95
To bring such a change a Shaykh is indispensable.
Dhikr
The reward of remembrance of Allah (dhikr) is the facilitation (tawfiq) of dhikr itself. And Allah, most High, acknowledges this action of of His slave.
Dhikr removes heedlessness.
The method of dhikr for the novice seeker is the vocal repetition of the Holy-name (ism-e-dhat). For the moderately advanced (mutawassit) it is the contemplation (tasawwur) of this by heart (qalb). And for the graduate (muntahi) seeker it is the perpetual following of the commands of Shariah as though they are his instinctive nature.
Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 308
Example of husun e khuluq!
A solidier slapped Shaykh Ibrahim ibne Adham (Allah have mercy on him) mistakenly. On recognizing his error he returned to apologize.
Shaykh Ibne Adham (Allah have mercy on him) told him that when you slapped me I supplicated to Allah to grant you paradise (jannah). The shocked soldier requested an explanation for this extraordinary behaviour.
Shaykh explained that I was certain that I will be rewarded (by Allah) for this slapping and it made me uncomfortable that you cause me reward and good and in return you get sin and punishment (in here-after). Therefore I supplicated for you.
Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 305
Jihad al-Akbar
There is a consensus among all the well established Sufi masters that the foundation stone of Tasawwuf and spiritual path (sulook) is to cleanse the nafs (lower self) of the blame worthy moral traits (razail).
This is achieved by the aspirant using his determination (himmat) to act against the desires of his nafs.
This acting against the nafs is called the spiritual struggle (mujahidah), endeavor (riyadah) and jihad al-akbar.
Neither excessive remembrance (dhikr), offering supererogatory salah, recitation of litanies and Holy Quran nor even the observance of the essentials (faraiz) disciplines the nafs. This is because the role of these things in removal of blame worthy characteristics is that of secondary assistance and not primary treatment. The individual will receive their reward and merits respectively. However, it is against the norms set by Allah that the nafs be disciplined without meticulous spiritual struggle (mujahidah).
This is the reason we observe that most of the religious individuals are inflicted with blame worthy moral characteristics in spite of their extra worship.
Ahzab tahzib un nafus, Munajat e maqbool, (zamimajat, Saeedi) page 301
What is husun al-khuluq?
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In summary excellent conduct (husun al-khuluq) is that,
1. In reply to harm and incitement by others one makes supplication (dua) for them or acts in an exemplary good manner.
2. Not to pay attention to the misconduct of others in the first place (i.e Ignore it).
3. Not being selfish.
4. Being very cautious not to become angry.
5. Be extremely careful not to be arrogant.
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Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 306
Vienna airport
Sincerity
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‘Considering one’s self to be sincere is in it self a sign of lack of sincerity.’
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Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 302
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ECCMID 2010, Vienna, Austria
جس دل پہ خدا كی رحمت ھو
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جس دل پہ خدا كی رحمت ھو اس دل كی یہ حالت ھوتی ھے
ایك بار خطا ھو جاتی ھے سو بار ندامت ھوتی ھے
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ECCMID 2010, Vienna, Austria
Tajweedi Quran
A very useful resource for individuals’ trying to improve their Quran recitation.
Forth coming book
This book is included in ‘at-Takashshuf, التکشف an essential reading for those in tareeq.
Shaykh Muhammad Saleem Dhorat hafizahullah said,
In this book Mawlana Thanwi discusses numerous subtle and complex themes of tasawwuf derived from the ahadith of our beloved Messenger sallallahu alayhi wasallam. His erudite commentary demonstrates time and again how the principles of tasawwuf have their origins in the primary sources of Islam. Mawlana Thanwi’s approach, like that of his illustrious mashai’ikh, stresses the complete harmony between Shariah and tariqah and their interrelatedness.
ECCMID 2010, Vienna, Austria
Self delusion
Recently it was mentioned that in Tasawwuf error and misguidance is most of the time because of a delusional state resulting from lay public admiration and following.
Hakim al-Umma Shaykh Ashraf ‘Ali Thanawi (Allah have mercy on him) elaborated this very nicely in an anecdote.
There was an individual who owned a horse. This horse was of no use to him. It was a huge, lazy, stubborn and stolid creature. He ate a lot , defecated and farted much. And was totally unproductive. Involving him in any chore led to more trouble than ease in effort of the work. The owner tried everything possible to make him useful. However, neither reward nor punishment worked. He even resorted to amulets and wazifas. All in vain. Exasperated by this irritating creature the owner decided to get rid of him.
He went to the local market to sell this horse. He was approached by a shrewd professional agent who offered his services for selling in return for a decent commission. They agreed on it after some haggling.
The agent brought the animal on the exhibition stall and proceeded with his introduction to draw in customers. In his smart and domineering style he spoke about the noble ancestry of this Arabian stallion. He elaborated on the physical beauty of the animal. Stressing that this steed was worth a fortune. An appropriate gift for a prince. Exalting his enormous strength and stamina. Exaggerating enormously that how economically he ate and how well trained and sharp he was. A life time bargain for sale at a nominal price. He started the bidding.
The horse owner stood mesmerized at the agent’s artful speech. Before anyone else could utter a bidding price he rushed towards the agent and told him that he had changed his mind. He did not want to sell such a magnificent horse with so many qualities. He felt honored to own it.
Similar is my condition. I am well aware of my shortcomings, sins and gross transgression of Shariah,however, the kind comments, praise and admiration of others lead me to believe that there must be something special about me.
This is the self delusion.
It is very common in the religious elite.
A complete antithesis to the teachings of Tasawwuf!