I am displeased with the company of friends
To whom my bad qualities appear to be good;
They fancy my faults are virtues and perfection;
My thorns they believe to be rose and jessamine.
Say! where is the bold and quick enemy
To make me aware of my defects?
Shaikh Muslih ud din Saadi Shirazi Suharwardi (Allah have mercy on him)
Shaikh Mufti Mohammad Rafi’ Usmani (Allah preserve him) said,
‘I received a letter from a medical student regarding the fiqhi ruling of a dilemma he was facing.
He wrote that previously he had been a carefree youth, however, in medical college he met some individuals active in the work of Dawah & Tabligh. He benefited a lot from their company and became very active in the work himself. For the previous few years he participated in the taleem everyday, made the weekly gasht, spend the Friday night at the markaz, went out for 3 days each month and forty days a year meticulously. However, the schedule, curriculum and activities at the medical college were always an obstacle in doing all these works in the path of Allah. He had been using excuses to be absent from the college to do all these activities and his learning was being neglected. He wanted to know if it was permissible as per Shariah rulings to do so.
It was explained to him that lies and fraud are impermissible in Islamic Shariah.
It is to be understood that the working on a path to Allah in not restricted to the work of Dawah & Tabligh per se. The studying to adopt a profession with an intention to earn lawful income, sustain a family and help the needy in also working on a path to Allah. With this intention your medical studies will also become an act of worship.
On admission to the medical college you made a contract that you will abide by the rules and regulations of the institute. They included that sufficient attendance to learning activities is essential. This contract is morally and legally (as per Shariah) binding. Breaching it will be sinful. The lies and deception to do so will further increase the severity of sin.
Moreover, without thorough knowledge, supervised training and extensive practice of medical sciences it will be impermissible for you to treat patients. It will be tantamount to playing with an individual’s life.
(Addressing the audience Mufti sahib added:)
We must not restrict Deen to certain activities according to our perceptions.
Also, it must be clear that I am not against the movement of Dawah & Tabligh. None can depreciate the significant work being done by this movement worldwide.
It is necessary that we have clear understanding: How to practice and implement the Deen in our life?
The pious expert tell us that the most effective way of doing this is to have a islahi relationship with a pious Shaikh. One has to consult him for all his religious issues, ask for guidance and supplications and do what he prescribes. Only then true Deen comes into one’s life. ‘
Qari Rafeeq’s residence, Safa distt, Jeddah, bayan after maghrib, 20th January 2012
Shaikh Shaddad bin Hakim (Allah have mercy on him) used to say:
“Whoever possesses the following three characteristics should instruct people; if not, then he should leave off teaching.
1. He reminds people of God’s favors in order that they give thanks for them;
2. He reminds them of their sins in order that they repent from them; and
3. He reminds them of their enemies (nafs & Shaytan) in order that they beware of them.”
Ikhlaq as-Saliheen, translation Tambih al Mughtarin of of Imam Sha’rani (Allah have mercy on him)
Shaikh ‘Abdullah bin Mubarak (Allah have mercy on him) used to say:
“A man will be circumambulating the Holy Ka’ba while showing off before the people of Khurasan.”
It was asked: “How could that be?”
He replied: “He is pleased (by actively thinking) that the people back in Khurasan are saying, ‘So and so is in the blessed Makkah right now circumambulating the Holy Ka’ba or pacing between Safa and Marwa. Cheers to him!’ ”
Ikhlaq as-Saliheen, translation Tambih al Mughtarin of of Imam Sha’rani (Allah have mercy on him)
Mention was made about the stream of publications written recently against the eccentric views of a contemporary scholar.
Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘Indeed we live in a era where holding individualistic views are common. Anyone with an attentive audience feels free to do it. It is one of the signs of the end of time as mentioned in a Prophetic sayings.
However, the tactics used to bring this to their attention and correct them should be with utmost wisdom, thorough knowledge and in a heartfelt manner. It should be in private. This is so that they are not humiliated and alienated.
Publishing these sorts of books is usually not useful. It will lead to the publication of a rebuttal and then another answer to it will be written. This process will be repeated multiple times without any benefit. Moreover, all this argumentation and infighting adds to the armamentarium of the enemies of Islam.
These issues were referred to us at Darul ifta in Darul Uloom, Karachi also many years ago. We wrote in detail about them and send it directly to the highest authorities in charge of the movement this scholar is associated with. All praise to Allah, it was received well by them and significant improvements were made according to our recommendations.’
Makkah Towers # 2, 3rd January 2012, after esha
Mention was made of a pious Shaikh who had become independent paying absolute regards to his personal opinions (zauq/dhauq)* and looking down on others who dared to differ.
An individual inquired,
‘I feel extremely anxious about this incident. It seems very dangerous. How can a person who had several years of islahi relationship fall like this? What can I do to safeguard myself from such disaster?’
Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) replied,
‘It is good to be afraid. Anticipation of such calamity makes you more careful.
Never ever consider yourself to be anything.
Giving absolute preference to these personal (zauqi/dhauqi) opinions is sign of arrogance. Stay away from it.
Always consider yourself to be insignificant and remain under the close supervision of a pious Elder (Shaikh).
I heard multiple times from my respected father (Mufti Mohammad Shafi’, Allah have mercy on him) an individual who becomes independent (bi-dhzat) actually becomes absolutely corrupt (bad-dhzat).
Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) used to say that one should always keep himself under the supervision of senior pious Shaikh. However, when they are no more such individuals available than he should seek mentor-ship from the contemporary pious and eventually when they also cease to exist then one should not be ashamed to seek council from those who appear to be junior to himself. For only Allah knows in reality who is a senior or a junior (in level of proximity, piety, etc) .’
Walking towards Makkah Tower #2 from Bab Abdul Aziz, 3rd January 2012 after esha.
*Those issue which are controversial between the pious scholars. Some scholars consider them permissible whereas others advice to stay away from them.
Shaikh Sari al-Saqti (Allah have mercy on him) said,
‘He who looks at the defects of others becomes blind of his own defects.’
Jawami ‘Adab al-Sufiya, page 31-2
Our master Prophet Jesus son of Mary (Allah’s peace be upon them) said,
“It is of no use to you to come to know what you did not know, so long as you do not act in accordance with what you already know.
Too much knowledge only increases pride if you do not act in accordance with it.”
Abu ‘Abdallah Ahmad b. Muhammad al-Shaybani Ibn Hanbal: Kitab al-Zuhd 327:
A seeker living in the holy city of Makkah wrote,
‘I feel disgusted when I see the Shia Iranian pilgrims roaming around in this holy city. Please, advice if I need to do anything about these feelings.’
Shaikh Dr. Hafeezullah Sukkharwi/Madani (Allah have mercy on him) replied,
‘Aren’t they human being?
This is grossly inappropriate.
One should abhor their deviant beliefs. However, every human being is to be respected and the best should be desired for him (this includes salvation in hereafter. That is, by making supplication (dua) and effort (as much possible within one’s means) that he may be guided to true faith and practice).’
Shaikh Wasiullah Allahabadi (Allah have mercy on him) said,
‘An incident from the life of Shaikh Ibrahim bin Adham (Allah have mercy on him) is mentioned in books. The Shaikh said,’ One night I overslept and missed my wird. This disturbed me a lot and I became agitated. This was because in those days I was from the individuals who have faith in their effort and see them (as their own achievement). In its retribution,due to oversleeping, I missed few essential (fardh) religious duties.
I became extremely anxious and cried asking Allah, ‘What is this happening? Having surpassed omission of supererogatory (nafil) actions now I am missing the essential ones.’
Instantaneously I heard a voice from within,
O Ibrahim! Become Our slave (abd).
By doing so you will find spiritual serenity.
(This means to abandon your own determination and choices and act as per Our decree and guidance). When We make you to oversleep then sleep. And when We command you to get up then rise. Between these two extremes you have no choice of your own.’
Talifaat e Muslih al-Ummat ra, volume 2, page 20
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Hakim al-Umma Shaikh Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
‘I am thankful to Allah that I never developed an ill opinion in my heart about any of the pious individuals just because of the differences in the peripheral issues (faru’i ikhtelafat). This is so provided that the signs of piety overwhelmingly manifested in them.
I keep a good opinion of those who are engaged in remembrances of Allah. This is in spite of their involvement in few mistakes. It is not necessary to prove all their statements and actions to be in compliance with Shariah. I make an excuse for the pious who are in overwhelming spiritual state that they are excused because of their over powering condition. Moreover, in issues that are ijtehadi (open to genuine interpretation) the possibility of genuine difference of opinion holds me from having a bad opinion of them.’
Ashraf us Sawanih, volume, 1, pg 183
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Shaikh Shah Wasiullah Allahabadi (Allah Have mercy on him) said,
‘An individual who has established a relationship with Allah also develops a bond with the (contemporary) pious Masters and their disciples, Therefore, they are now called brethren in the Path (of Tasawwuf) (ikhwan at tareeq).
However, if (in practical life) they do not have unity and mutual compassion then how could they be brothers? They are acting like enemies.Then how could they be called ikhwan at tareeq?
(If this is happening) Then it can be deduced that these individuals are not on the Path. It is only a ritual and a symbol they are following (without any reality). This is because, if they were to be on the Path then its essential effects must have manifested in their life (i.e. bond with Allah and His creation). The absence of the desired result proves the futility of the principles involved itself.’
Halaat e Mulih al-Ummat ra, volume 3, page 419
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Shaikh Abu ‘Amr al-Dimashiqi (Allah have mercy on him) said, when he was asked: ‘Who is the weakest of all human beings?’
“The one who is incapable of managing his nafs.“
‘And who is the most powerful of all human beings?’
“The one who is capable of mastering his passions (desires of nafs).”
Jawami ‘Adab al-Sufiyya, page 37
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A spiritual aspirant wrote about the realities (haqaiq) of Tasawwuf that dawned on him after staying in the company of Hakim al-Ummah Mawlana Ashraf Ali Thanawi(Allah have mercy on him).
Hakim al-Ummah approved of them calling it absolute (‘ain) gnosis (irfan) and added some explanation to each of them (written here in bold).
’1. The foremost thing is the remembrance (dhikr) of Allah. It is to be in all conditions with involvement of heart and tongue.
This seems limited to the level of superficial thinking and self conversation. It has to be accompanied with (active) contemplation (fikr). Though in your vocabulary you may consider this to be a branch of remembrance. In Holy Quran contemplating ones (yatafakaron) are mentioned after (yatadhakaron) those who remember Allah.
2. Being honest and cognizant of Allah (taqwa) is all matters.
Both in external (dhahir) and internal (batin) matters. As it says in the Prophetic tradition that taqwa is here pointing towards his chest.
3. Being vigilant in observance of the absolute essential (faraidh) with excellence.
Accompanied with the Sunna and reward-able actions. For excellence in good actions actions can not be achieved without them.
4. Avoidance of all that is sinful. That is both major and minor sins.
This also includes the external and internal actions, as Allah says ‘leave external sinful and internal also’.
They includes from the blame worthy morlas arrogance, ostentation, love of money and fame,etc.
Repent immediately if they are committed (by mistake).
However, the rights of other individuals including the financial dues are not forgiven by repentance alone (one has to recompensate for them or ask forgiveness).
Tarbiyet us Salik, volume 3 page 31
