Category Archives: N. Advice

Alternative Shaikh

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Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) said,

‘It is not a problem that an individual has pledged (bayiah) to a Shaikh and receives instructions and advice for betterment (islah) from another Shaikh. This is especially so when there is decreased level of compatibility (munasbet) with the initial Shaikh.’

Tuhfah-tush-Shuyukh, page 43

Welcome Ramadan

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Hadhrat Ubaadah bin Saamit (Radi Allahu Anhu) narrates that Rasulullah (Sallallahu Alayhi Wasallam) used to teach the Sahaabah (Radi Allahu Anhum) the following Dua at the approach of the Month of Ramadhaan:

اَللَّهُمَّ سَلِّمْنِيْ لِرَمَضَانَ وَسَلِّمْ رَمَضَانَ لِيْ وَسَلِّمْهُ لِيْ مُتَقَبَّلاً

Allahumma Sallimnee Liramadaana Wa Sallim Ramadaana Lee Wa Sallimhu li Mutaqabbila

“O Allah! Safeguard me for the Month of Ramadhaan (by making me see the Month of Ramadhaan healthy and fit so that I can take maximum benefit from it), and safeguard the Month of Ramadhaan for me (by making the conditions in it such that I can take maximum benefit from it) and accept it from me.” (Kanz-ul-ummal, Vol.8, Pg. 584 Hadith 24277)

Every Muslim should endeavor to memorize this dua and recite it in abundance in these few days before Ramadhaan.

Darul Ifta

Preparing for Ramadan

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Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘There is going to be a downpour of Allah’s mercy (in Ramadan).

Preparation is needed in advance to derive real benefit from each and every moment of Ramadan.

Because an individual may start this month in a state of heedlessness (ghaflah) and (virtuous) activities are then postponed from one day to another.

Therefore, it is essential to prepare for Ramadan in advance.’

Khutbaat e Ramadan, page 54

A Ramadan routine

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Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘In this month (Ramadan) the learned and lay Muslims should spare some time trying to understand from a reliable translation and exegesis (tafsir) of the blessed Quran. This is in addition to its recitation.

This is because, Quran is such a (phenomenal) thing that reading it in an appropriate manner becomes a source of special relationship and increasing proximity with Allah. ‘

Khutbaat e Ramadan, page 49

Riya in Prayers at Mosque

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A spiritual aspirant wrote:
When I perform prayer at mosque, I feel more inclined and khushu‘ (reverence, serenity and presence of mind) in prayers than I have in my prayers I perform at home. Some time a thought comes to mind that it happens due to the people in mosque as I do it for show off. This makes me worried. Please tell me how to tackle this issue? Jazaak Allah

Sayyidi wa sanadi Hazrat Moulana Mohammad Taqi Usmani sahib (Allah SWT preserve him and allow us to benefit from him abundantly. Ameen) replied:
“Not every time it is due to riya (ostentation). The environment of mosque is also a reason for this and it changes the way one performs salah.”

Meraj us Salikeen: Islahi Khutoot #21

Missing Daily Tasbihat

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Comment: “I have been regular with tilawat, monjat e maqbool and other tasbeehat but was not doing the dwazdah tasbihat. When missed during the day, I try to recite a few of that tasbihat but not complete. In this regard please advise if I miss dwazdah tasbihat, should I impose a penalty on myself as now it is almost making a habit?”

Response: “If this happens regularly then look for the reason. Reschedule it at a different time. If that does not work then fix a penalty, like no internet use for personal use that day.”

Meraj us Salikeen: Islahi makateeb #8

How to use spare time?

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Comment: “How do I manage this time? Please advise as this is one of the biggest challenge I am facing now a days. With every passing day, it feels bad when a time is wasted in useless or in a sinful activity.”

Response: “It is indeed a challenge to use spare time effectively.
Try to take up somethings that will be useful in Deen or dunya. Like Reading a tafseer thoroughly, or translating some article or passages that you feel beneficial into English or Pashto or making hifz of sura Yaseen or Yusuf, or completing a nisab (70,000) kalima for a deceased, helping in household chores or art n craft activities with children etc.”

Meraj us Salikeen: Islahi Makateeb #22

Learning by association

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An individual who has been associated with sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) for more than two decades said, ‘Praying salah with respected Mufti sahib is a lesson itself. The khushu and khudhu is exemplary. I have tried numerous times to emulate his ruku and sujood, however, even if I recite the tasbihat very meticulously with tajweed more than 7 times I can not catch his serene pace.

It is a lesson for us to learn from his example.

Most likely this is also from the benefits of companionship (suhba) of the pious.’

Not to punish when angry

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A seeker who was a school teacher inquired regarding punishing the students who were disobedient or neglectful of their home work. He wrote,
‘Some of the students are extremely careless and adamant. This to the extent that without significant corporeal punishment they do not do the required tasks. I punish them ( for this) and also on their mischieves. Usually I hit them on their hands with stick according to the situation from one to six strikes. Occasionally it exceeds this (on extreme mischief).

During implementation of punishment I contemplate (on the pros and cons). Most of the times I am not angry at that time. However, infrequently I do become angry. It is felt that I make mistake in both the states. This is because of the doubt that arises in me that I punished them in excess of what they deserved and committed brutality and injustice.

I try to do full justice, however, after punishment I have a heavy feeling.
Sir, please, tell me a guiding principle (in this regards) so that I can follow it. It saves me from committing sinful and the students do their work.’

Hakim al-Umma Maualan Ashraf Ali Thanvi (Allah have mercy on him) replied,
‘Contemplate when you are no more angry that how much punishment does he deserve. Do not exceed it, even if you get angry while administering it.’

Tarbiyet us Salik, volume 3, page 129

This is a guiding principle for parents, in addition to teachers and all those responsible for taking care of children.

Levels of khushu’ in salah

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Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘It has to be acknowledged here that the required khushu‘ (reverence, serenity and presence of mind) has multiple levels.

The first level is essential (fardh). That is, at least at the moment of opening takbeer (tehrimah) an individual brings to his mind (actively) that he/she is praying. Absence of this will make the salah void.

The best and highest level (of khushu‘) is that during the entire salah nothing transpires except the thought of Allah. (As is mentioned in the Prophetic saying)

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The middle level (in between these two) is the one each Individual must strive to attain. That is, one should be aware and attentive of the words that are being recited during salah.
One should be cognizant of what is being recited. On reciting الحمد لله رب العالمين he should have knowledge that he said الحمد لله رب العالمين. On saying الرحمن الرحيم he should know he recited الرحمن الرحيم. One should strive for this level of khushu.
Salah should not be (offered) like switching on a machine (that runs on its own) and comes to culmination (automatically). (That is without attention and awareness.)

Even if some involuntarily thoughts come during salah they will in-sha-Allah be forgiven provided that on becoming aware of this derailment one returns to being attentive of the words being recited.

Initially one has to be be attentive towards the words being recited, than gradually the attention will turn towards Allah.’

Inam ul Bari, volume 3, page 472

Understanding of Deen

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Sayyidi wa sandi Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘My respected father (Mufti Mohammad Shafi, Allah sanctify his secret) use to say this sentence and it must be memorized,
“Censuring on a non-objectionable thing is reprehensible itself.”

غير منكر پر نكير خود منكر هے.

It is inappropriate to do so. This is because when Shariah has not ruled that a thing is impermissible then how can you acting as a (pseudo-) officer (of Shariah) claim that it is haram.

In reality these things are based on understanding the demeanor of Shariah. This is called thorough understanding of religion (تفقه في الدين).

The understanding of the demeanor of Shariah is not solely by reading the (religious) texts. It requires being in the company (suhba, of those who have already acquired this characteristic). It is by this accompanying one ascertains what stand he must take, where to be firm and where to be lenient.’

Inamul Bari, volume 3, page 82-3