حضرت شاہ وصی اللہ الہابادی رحمة اللہ علیہ
حالات مصلح الامت رح، جلد ٤، ص
حضرت شاہ وصی اللہ الہابادی رحمة اللہ علیہ
حالات مصلح الامت رح، جلد ٤، ص
Observing the prevalent Muslim attitude of not being wise and intelligent, Shaikh Shah Wasiullah Allahabadi repeatedly quoted this advice of Shah Ahlullah brother of Shah Waliullah muhadith Dehlavi (Allah have mercy on them all) from his book Chahar Bab,
‘Although, Intelligence, wisdom, understanding acumen and intellectual foresight are innate capabilities, but they can be improved further with acquiring vast experiential knowledge, keeping company of the wise, readings intellectual texts, listening to the beneficial advices and biographies of the (successful) predecessors.
Therefore, it imperative that everyday we try to improve our intellectual abilities.
We should be vigilant in making conscious and extra effort to be in the category of intelligent and not in that of stupid people. ‘
Halaat e Muslih al Ummat ra, volume 4, page 338
Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him with ‘afiyet) said in discussion regarding the permissibility of praying two rakah prior to the fardh salah of maghrib,
The correct and just thing is that there is no proof (daleel) of two rakah prior to maghrib being disliked (karahiyet). And there are many proofs of its permissibility.
However, it must be taken into account that at places where there is time interval prior to congregational salah (jamah), like in the blessed Haramain, then being stubborn that I am a Hanafi and whatever happens I am not going to pray is not the proper attitude. In these situation it should be offered.
One thing that has to be always avoided is: creating fitnah.
Praying these two rakah are permissible and wherever there is time available (between adhan and jama’h) they should be offered. However, it should not be offered at places where none has even heard about this issue. Initiating these prayer in this situation will create a fitnah resulting in useless discussions.
However, mention the permissibility of this issue at an appropriate opportunity.
Inman al Bari, volume 3, pages383-5
Shaikh Mufti Ebrahim Desai (Allah preserve him) the Ameer, Darul Iftaa said,
“When you have done something wrong, be ready to admit it and ask for forgiveness”
Click the above link to the new website.
Imam al Qurtubi (Allah have mercy on him) said,
Understand it very clearly that following things soften the worst hardened hearts,
1. Visiting the graves
2. Listening to the discourses of pious scholars
3. Reading about the past obedient ascetics and scholars
4. Remembrance of that which will uproot all pleasures, ward off all desires, separate one from others, make existence detestable, and orphan the children who were adored by their parents. That is, death.’
Ebrat ka saman, page 27-8, Urdu translation of Imam Sha’rani (Allah have mercy on him)’s Mukhtaser Tazkirah al Qurtubi,
Shaikh Mohammed al Daqqaq (Allah have mercy on him) said,
‘A person who reminds himself of death often is honored with three gifts,
1. Early facilitation of repentance
2. Being content with one’s provision
3. Having the desire to and delight in worship’
Ebrat ka saman, page 25, Urdu translation of Imam Sha’rani (Allah have mercy on him)’s Mukhtaser Tazkirah al Qurtubi,
Shaikh Muhammad ibn Ahmed al Mawahib al Tunisi (Allah have mercy on him) said,
‘The prerequisite for repentance according to the masters of this path (sulook) is to break from the company of the disobedient.’
‘Warning: Take care not to return to the place you deserted and to the spot where you parted (with disobedience), for there you might immediately suffer a relapse.’
Qawanin Hikam al Ishraq, page 38
This company, place or spot may include individuals, specific venues and materials that are heard, read or seen. This is, especially so for the indiscriminate use of Internet in our days.
Shaikh al Hadith Mawlana Mohammed Zakariya Kandehlawi mohajir Madani (Allah have mercy on him) instructed a seeker,
‘Persistence in daily routine of good works (wird) is the way to spiritual progress.
Be vigilant in completing the daily wird!
Do not pay attention (to the thoughts) that my condition is not changing with remembrance (dhikr).
It is an established principle according to the pious preceding masters of this path that blessed remembrance of Allah even if done with extreme heedfulness does not remain without a (spiritual) affect.’
Monthly Ihsan o sulook, Safar 1410, page 63
Shaikh Sari Saqti asked Shaikh Junaid (Allah have mercy on them),
‘What is the reality of thankfulness (shukr)?’
‘The real thankfulness (for the blessings of Allah) is not to use them in disobeying Allah.’
Jahan e dedah, page 30
A seeker inquired about some of his daily recitations (authentic recommendations of pious masters) he started on his own and has been persistently doing them for years now. He was having doubts about them being beneficial for him on the path.
The Shaikh replied,
‘The authentic recitations that a seeker has been able to be persistent on observing for a considerable period of time are blessed (mubarak) and certainly spiritually beneficial,
If you are not going to replace them with something equally or more beneficial than consider this thought to be a distraction from nafs and Shaytan.
May Allah protect us all from their deception. Amin!’
Waridaat, page 9
Being unsatisfied with our present condition we contemplate about a change, for example in career, environment or relationships, etc. We assume that the change will be better for us.
Shaikh Abdullah Gangohi (Allah have mercy on him) explained,
Whoever desired for a condition other than the condition in which Allah has created him at any given time, has left no stone unturned in the demonstration of his ignorance and imbecility.
It is imperative for the Believer to confront every situation which is not in conflict with the Shariah, with acceptance (radha) and submission (tasleem), whether the situation is a calamity pertaining to life and property or whether it is a state (emotional or spiritual) of the heart. The attitude of radha and tasleem is the demand of Allah’s esteemed status, comprehensive knowledge, Gnosis and being The Lord.
If a person wishes that the condition which Allah has imposed on him be substituted with another condition, e.g., adversity with prosperity or despondency with elation, then he displays complete ignorance and imbecility of the mind. The basis of such wishes and regrets is the ignorance of his nafs. If he had truly possessed the ma’rifat of Allah, he would have understood that these predestined conditions can never be displaced, hence regret and wish would not have occurred to him. He would have been contented with every circumstance and have observed respect. Now by these wishes he is clashing with the pre-ordained Divine Decree.
Ikmal us Shiyam
Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
‘Often visit the friends of Allah (darwaish) who are speculated to be perfect (kamil).
Do not rush to criticize or deny anyone of them. (1)
However, do not hasten to make bayiah.
First thing to evaluate (in a potential Shaikh) is his steadfastness on Shariah. If this is not case then one should leave him even if he performs extraordinary feats. (2)
Allah orders us: And do not obey the one whose heart We have made heedless of Our remembrance, and who has followed his desire and whose behavior has exceeded the limits. [18:28]
And if he is steadfast on Shariah then his piety and being a friend of Allah (wali) is established. However, the seeker is in need of training (tarbiyah) to reach perfection (takmeel) (at the hands of a qualified mentor who can effectively do this). Therefore, (it is best to wait more) do not commit for bayiah even now. In addition, ascertain that there is (spiritual beneficial) effect in his company (suhba). That is, (manifested as) development of love of Allah, abhorrence of worldly and sinful activities.
It has been mentioned in the hadith that a sign of friends of Allah is,
إذا رؤوا ذكر الل: When one sees them he is reminded of Allah.
It is difficult for most of the common folk to assess this effect in brief periods of company (available with the Shaikh). At this juncture it is essential to approach an intelligent and truthful disciple of the Shaikh and ask him about the effect of his company. ٓAllah says,
فَاسْلوا أَھْلَ الذِّكْرِ إِنْ كُنْـتُمْ ال تَعْلَمُـونَ: So, ask the people (having the knowledge) of the Message, if you do not know. [21:7]
And Prophetic saying is إنما شفاء العيّ السؤال: the cure for ignorance is in asking for clarification.
If a reliable individual testifies then trust him (and proceed for a commitment). And if many people testify similarly then it is more reassuring. However, these testifiers must appear to be truthful and not from the category of مریداں ھمی پراند. That is, disciples that exaggerate and make boastful claims for their Shaikh.
The alternative method to select a Shaikh for those who can not visit the Shaikh in person due to unavoidable engagements or lack of physical or financial resources is to establish long term correspondence with the Shaikh. That is, in writing ask for instruction about the path and follow them practically. Then write back his/her condition and do as instructed. This has to be done for a considerable period of time. Then if (there has been genuine spiritual benefit and improvement in one’s religious state) a desire to commit then ask for bayiah and accept whatever the Shaikh replies.
Shariat wa Tariqat, page 65-66
(1) Background culture, ethnic origin, socio-economic status, educational level, depth of experience and many other factors mold an individual’s personality and how he deals with others. Until and unless it is blatantly haram activity it is best to make an excuse.
(2) In our era three areas in particular should be looked into, being lax in sins of speech, unrestricted intermingling of sexes and dubious financial dealings.
(2) One should make sincere dua for facilitation of this process.
A seeker requested permission to recite a famous litany of a pious sufi master as a regular wird.
The Shaykh replied, ‘The litany is superb. It can be recited if your daily schedule allows.
In addition, supplicate to Allah asking for the sincerity (ikhlas), truthfulness (sidiq) and humility (tawadhu) that the pious Shaykh (Allah have mercy on him) had in his heart that made these words of supplication so effective.’
Waridaat, page 7
Our master Sheikh Shahab uddin Suharwardi (Allah have mercy on him) said,
‘It is mentioned that (spiritual) prosperity has ten components. Nine of them are in keeping silent and the tenth in remaining in solitude.’
Awarif al Ma’arif, page 619
Qutub e ‘alam Shaikh Rasheed Ahmad Gangohi (Allah have mercy on him) said,
The reasons for loss of (spiritually) achieved benefit include, lack of vigilance in maintaining it, entrapment in sinful activities or being careless in (permissibility of) food consumed.
Therefore, search for cause (and rectify it).
If it is the third reason then be careful (about the permissibility of food).
If it is the second issue then repentance and abandonment of the transgression is required.
If it is the first reason then intimate supplications, expression of weakness and humility in the court of Supreme Benefactor and chastisement of one’s self (nafs) heedlessness (gaflah).
In short the treatment is excessive repentance and (acknowledgment of) remorse.
Makateeb e Rasheediyah, page 39 quoted via Ifadat e wasiyah 348-9