Not proper for a Believer to disgrace himself

The honorable Companion Huzaifah (Allah be pleased with him) narrates that the Prophet of Allah (blessings and peace of Allah be upon him) said:

“It is not proper for a Believer to disgrace himself.”

It was asked: “O  Prophet of Allah !  What is meant by this?”

The Prophet of Allah (blessings and peace of Allah be upon him) said: “To undertake something which you cannot bear.” (Tirmizi)

Hakim al-Umma Mawlana Asharf Ali Thanawi (Allah have mercy on him) explains,

To assume a task beyond one’s capability is not proper for a believer . The consequence will be failure, disgrace, worry, and shame. Frustration will then overtake one.

This saying of the Prophet (hadith) covers all such acts and tasks which are beyond one’s power. In all such cases of difficulties adopt patience (sabr) and supplicate to Allah  for aid.

Hayat al-Muslimeen, chapter 10, Rights of oneself

Hakim al-Umma’s khulafa

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Rights of kuffar

In his weekly islahi lecture sayyidi wa sanadi Shaykh Mohammad Taqi Usmani (Allah preserve him) reminded us,

‘There are no circumstance under which it is permissible for individuals to take law in their own hand to punish those who commit major sins or turn apostate. It is the task of the government administration to apprehend them.

Killing non-Muslims (dhimmis) living in a Islamic country is as haram (impermissible) as murdering a fellow Muslim.

To emphasize the significance of this it is reported in a saying of the Prophet (Allah bless him and give him peace) that the peron who kills a non-Muslim (dhimmi) living in a Islamic country will not even smell the fragrance of Paradise (which is so strong that it can be smelt at a distance of 500 years).

More explicitly he (Allah bless him and give him peace) admonished the Muslims at his last Hajj, to not to become like non-Muslims killing one another.’

Teen gunah e kabirah,

حیرانگی عاشق

دلے یا دلبرے، یا جاں و یا جاناں، نمی دانم
ھمہ ھستی تو ای فی الجملہ ایں و آں نمی دانم

تُو دل ھے یا دلبر، تُو جان ھے یا جاناں، میں نہیں جانتا۔ ھر ہستی و ھر چیز تو تُو ھی ھے، میں یہ اور وہ کچھ نھیں جانتا۔

بجز تو در ھمہ عالم دگر دلبر نمی دانم
بجز تو در ھمہ گیتی دگر جاناں نمی دانم

سارے جھان میں تیرے علاوہ میں اور کسی دلبر کو نھیں جانتا، ساری دنیا میں تیرے علاوہ میں اور کسی جاناں کو نھیں پھچانتا۔

بجز غوغائے عشقِ تو، درونِ دل نمی یابم
بجز سودائے وصلِ تو، میانِ جاں نمی دانم

تیرے عشق کے جوش و خروش کے علاوہ میں اپنے دل میں کچھ اور نھیں پاتا، تیرے وصل کے جنون کے علاوہ میں اپنی جان میں کچھ اور نھیں دیکھتا۔

مرا با توست پیمانے، تو با من کردہ ای عھدے
شکستی عھد، یا ھستی بر آں پیماں؟ نمی دانم

میرے ساتھ تیرے پیمان ہیں اور تو نے میرے ساتھ عھد کیے، تُو نے اپنے عھد توڑ دیے یا ابھی تک انھی پر ھے، میں کچھ نھیں جانتا، یعنی مجھے اس سے غرض نھیں ھے، عشق میں عھد و پیمان کچھ معنی نہیں رکھتے۔

بہ اُمّیدِ وصالِ تو دلم را شاد می دارم
چرا دردِ دلِ خود را دگر درماں نمی دانم؟

تیرے وصال کی امید سے اپنے دل کو شاد رکھتا ھوں، میں اسی لیے اپنے دل کے درد کیلیے کوئی اور درمان نھیں ڈھونڈتا، یعنی صرف اور صرف تیرے وصل کی امید ھی دردِ دل کا پھلا اور آخری علاج ھے۔

نمی یابم تو را در دل، نہ در عالم، نہ در گیتی
کجا جویم تو را آخر منِ حیراں؟ نمی دانم

مجھ (ھجر کے مارے) کو نہ تُو دل میں ملتا ھے اور نہ جھان و کائنات میں، میں حیران (و پریشان) نہیں جانتا کہ آخر تجھ کو کھاں ڈھونڈوں؟ شاعر کا حیران ھونا ھی اس شعر کا وصف ھے کہ یھیں سے سارے راستے کھلیں گے۔

عجب تر آں کہ می بینم جمالِ تو عیاں، لیکن
نمی دانم چہ می بینم منِ ناداں؟ نمی دانم

یہ بھی عجیب ھے کہ تیرا جمال ھر سُو اور ھر طرف عیاں دیکھتا ہوں، اور میں نادان یہ بھی نھیں جانتا کہ کیا دیکھ رھا ھوں۔

ھمی دانم کہ روز و شب جھاں روشن بہ روئے توست
و لیکن آفتابے یا مہِ تاباں؟ نمی دانم

یہ جانتا ھوں کہ جہان کے روز و شب تیرے ھی جمال سے روشن ھیں لیکن یہ نھیں جانتا کہ تو سورج ھے یا تابناک چاند۔

بہ زندانِ فراقت در عراقی پائے بندم شد
رھا خواھم شدن یا نے؟ ازیں زنداں، نمی دانم

شیخ فخرالدین )عراقی (رحمة اللہ علیہ) کے پاؤں ھجر کے قید خانے میں بندھے ھوئے ھیں، اور اس قید سے رھا ہونا بھی چاھتا ہوں یا نھیں، نھیں جانتا۔

Source:

صریرِ خامۂ وارث

Phantom of ijazah

Someone had written to Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (Allah have mercy on him),
You have given ijaazat to a particular person but we do not see him to be fit for this position. Must we rely on your ijaazat or on what we see of him?

Hakim al-Umma replied,
‘You should act according to what you have witnessed and you are not bound by my ijaazat. There are various reasons for me giving ijaazat.’

Malfoozat of Faqeeh al-Ummat, page 458

Sign of having acquired ihsaan

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Q: What is the sign of having acquired the quality of ihsaan?

Shaykh Mufti Mehmood Hasan Gangohi (Allah have mercy on him) replied,

‘ The sunnat is a clear manual. If one’s actions conform to the sunnat then consider him to have acquired ihsaan.’

Malfoozat of Faqeeh al-Ummat, page 448

Get ready for Ramadhan

Ihsan

“Tell me what is Excellence (Ihsan)?”

The Prophet (Allah’s blessing and peace be upon him) answered,

“To worship Allah as if you see Him, for if you do not see Him, yet He sees you.”

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Dubai,UAE

Sufi’s piety

Someone informed Hadhrat Mianji Nur Mohammad (Allah have mercy on him) of a man who had an exceptionally beautiful voice. The informer suggested to listen to his performance of  a naa’t (poetry in praise of Prophet, Allah bless him and give him peace) .

Hadhrat Mianji said:

“Sometimes people ask me to be the Imam (leader in prayers). There is difference of opinion on the validity of singing even without the accompaniment of musical instruments. Therefore,  it is more cautious not to  listen to it. Hence, I shall not listen.”

After narrating this episode Hakim al-umma Mawlana Thanawi (Allah have mercy on him) commented:

“This indicates the degree of his respect and regard for the post of Imam. He abstained from even an ikhtilaaf (an act which some say is permissible and others say is impermissible). This was a real Sufi who cared so much for the Shariah.”

Tarikh Mashaikh e Chisht, page 94

Reality of Tasawwuf

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Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (Allah have mercy on him) said,

‘For us the reality of Tasawwuf is only knowledge accompanied with actions .

The actions are limited to those that have been instructed by the Prophet (Allah bless him and give him peace) and are within the volitional means of the spiritual aspirant (salik).

Besides these all other things are superfulous. If they are bestowed and the Shaykh approves of them then they are a blessing and one should be thankful for them.

However, if they are held or taken away after being given then striving to achieve them or being extremely sad on their withdrawal is impermissible in the path. Moreover it is extremely harmful for one’s spirituality. This is irrespective of whatever that thing may have been.’

Basair e Hakim al-Ummat ra, page 56

How to spend vacations?

A murid living abroad inquired;

“I have returned  home for my annual vacations. All the time is free. Please, guide me in spending it appropriately.”

Sayyidi wa sanadi Shaykh Mufti Mohammad Taqi Usmani  (Allah preserve him) replied;

“Spend this free time in reading (the recommended material), zikir (remembrance of Allah, as instructed earlier) and appropriate (permissible) entertainment to relax and refresh your mind.”

Islahi khatoot

فنا

أأأأأأأأ

حضرت محمد احمد پرتابگڑھی رحمة اللہ علیہ

Ruining the Heart via Tongue & Eyes

Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him)  said,

“Two things completely ruin the heart and destroy its luminosity. One is backbiting (ghiba). And the other is seeing the unlawful (bad-nigahi). Both of them have become widespread these days.”

Sawanih wa ta’lemat e Hazrat Arifi ra pg 382

دعا

Wahdat al-Wujud, Wahdat al-Shuhud and the Safest Position

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

‘As regards to the safest position in the like of these issues, it is what we set forth beforehand, in leaving discussion about it and consigning its reality to Allah Most High.

Thus we believe generally in that the existence of Allah Most High is independent, complete, eternal and beginningless, while the existence of creatures in their entirety is a temporal existence dependent on the will of Allah Most High and it is imperfect in all respects relative to the existence of Allah Most High. As regards to the true understanding of this imperfect existence and the manner in which the creatures are characterised by it, we are not commanded to investigate this and arrive at its true nature. There is no way for us to have firm resolve in this at all.

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